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Full text of "The Instructor"

March 
1968 




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Art by Dale Kilbourn. 



What Is Eternal Life? 



by President David 0. McKay 



In that glorious prayer of intercession offered 
by Jesus, our Redeemer, just before he crossed the 
brook Cedron and received the traitor's kiss that 
betrayed him into the hands of the soldiers, we find 
these words: 

And this is life eternal, that they might know 
thee the only true God, and Jesus Christ, whom thou 
hast sent. {John 17:3.) 

To know God and his Son is Eternal Life. There 
is the key! Life Eternal is what I desire. I desire 
it more than I desire anything else in the world — 
Eternal Life for me and mine; for you, and for all 
the world. And there, in the words of the Redeemer 
himself, we have the secret. 

How May We Know Him? 

But how may we know him? That is the next 
question. Has he at any time, or on any occasion, 
answered that question? If so, we want the answer, 
because it is vital. In searching the record as it is 



(For Course 17. lessons of May 5 and 26, "Moroni vs. Zara- 
hemnah" and "Moroni vs. Ammoran"; for Course 19, lesson of May 
5, "Kternal Nature of Covenants and Ordinances"; for Course 25, 
lessons of May 5 and 26, "Planning to Highlight Others" and "First 
Things First"; for Course 27, lessons of March 17 and May 5, 26, 
"Enduring to the End," "A Personal Commitment to the Savior," and 
"Overcoming Through Christ"; for Course 29. lesson of March 24, 
"Spiritual Gifts"; to support family home evening lessons 32 and 34; 
and of general interest.) 



given to us by men who associated daily with the 
Lord, we find that upon one occasion men who 
were listening to him cried out against him. They 
opposed his works, as men today oppose him. And 
one voice cried out and said, in effect, "How do we 
know that what you tell us is true? How do we know 
that your profession of being the Son of God is true?" 
Jesus answered him in just a simple way — and note 
the test — 

// any man will do his will, he shall know of the 
doctrine, whether it be of God, or whether I speak 
of myself. (John 7:17.) 

That test is most philosophical. It is the most 
simple test to give knowledge to an individual of 
which the human mind can conceive. Doing a thing, 
introducing it into your very being, will convince 
you of whether it is good or whether it is bad. You 
may not be able to convince me of that which you 
know, but you know it, because you have lived it. 
That is the test that the Savior gave to those men 
when they asked him how they should know whether 
the doctrine was of God or whether it was of man. 

"The Will" Has Been Revealed 

We have answered the question that if we will do 
(Concluded on following page.) 



MARCH 1968 



97 



WHAT IS ETERNAL LIFE? (Concluded from preceding page.) 



his will we shall know; but now comes the question, 
What is "the will"? And therein is the whole essence 
of the gospel of Jesus Christ. Just as plainly as Jesus 
stated and defined what Eternal Life is, or how we 
shall know it, just as plainly has he laid down that 
test, just as plainly has he expressed what his will is. 

The Church of Jesus Christ of Latter-day Saints 
bears testimony to the world that the "will" of God 
has been made manifest in this dispensation; that the 
principles of the gospel, the principles of life, have 
been revealed. They are in harmony with the prin- 
ciples which Christ taught in the meridian of time. 

There is a natural feeling which urges men and 
women towards truth; it is a responsibility placed 
upon mankind. That responsibility rests upon mem- 
bers of the Church in a greater degree than upon 
their fellowmen. 

In the 88th Section of the Doctrine and Cove- 
nants, we are given this admonition: 

And as all have not faith, seek ye diligently and 
teach one another words of wisdom; yea, seek ye out 
of the best books words of wisdom; seek learning — 
How? — even by study — but not alone by study, as 
the world searches for it — and also by faith. (Doc- 
trine and Covenants 88:118.) 

Members of the Church have learned the truth 
that the everlasting gospel has been restored. What 
does this knowledge bring to them? It brings to all 
who have honestly and sincerely obeyed the princi- 
ples of repentance and baptism the gift of the Holy 
Ghost, which enlightens their minds, quickens their 
understanding, and imparts unto them a knowledge 
of Christ. They have a guide, a help, a means to 
assist in their acquisition of Truth, in their desire 
to know what their duty is — a guide that the world 
does not possess. And this guide is necessary; man 
cannot "find out" Truth — he cannot find God by in- 
tellect alone. It has been said that no man can find 
God by a microscope. Reason alone is not a suffi- 
cient guide in searching for Truth. There is another 
higher, surer guide than reason. 

To Know and To Do 

That guide is Faith — that principle which draws 
our spirits into communion with the higher Spirit 
which will bring all things to our remembrance, show 
us things to come, and teach us all things. To ac- 
quire that Spirit is the responsibility of members of 
The Church of Jesus Christ of Latter-day Saints. 

Knowing a thing or merely feeling an assurance 
of the Truth is not sufficient — ". . . to him that 
knoweth to do good, and doeth it not, to him it is 



sin." (James 4:17.) The Prophet Joseph Smith 
said: "Wherefore, now let every man learn his duty, 
and to act in the office in which he is appointed, in 
all diligence." (Doctrine and Covenants 107:99.) 
The man who knows what his duty is, and fails to 
perform it, is not true to himself; he is not true to 
his brethren; he is not living in the light which God 
and conscience provide. That is where the Church 
stands, and it comes right home to you and to me. 
When my conscience tells me that it is right to go 
along in a specified line, I am not true to myself if 
I do not follow what I know to be right. 

Oh, I know we are swayed by our weaknesses, 
and by influences from without; but it is our duty 
to walk in the straight and narrow path in the per- 
formance of every duty! And mark this: Every time 
we have the opportunity and fail to live up to that 
Truth which is within us, every time we fail to per- 
form a good act, we weaken ourselves and make it 
more difficult to express that thought or perform 
that act in the future. But every time we perform 
a good act, every time we express a noble feeling, 
we make it more easy to perform that act or express 
that feeling another time. 

What Is "the Will"? 

"The will" of God is that we serve our fellowmen, 
benefiting them, making this world better for our 
having lived in it. Christ gave his all to teach us 
that principle. And he made the statement: ". . . 
Inasmuch as ye have done it unto one of the least 
of these my brethren, ye have done it unto me." 
(Matthew 25:40.) This is the message God has 
given us! 

This Church is God's Church, which is so per- 
fectly organized that every man and every woman, 
every child, may have an opportunity to do some- 
thing good for somebody else. It is the obligation 
of our priesthood members, it is the responsibiUty 
of the auxiliary organizations, and of every member, 
to serve God and do his will. If we do, the more we 
do it the more we shall become convinced that it is 
the work of God, because we are testing it. Then 
by doing the will of God, we shall learn to know God, 
and to get close to him, and to feel that Eternal Life 
is ours. 

God does reveal to the human soul the reality 
of the resurrection of the Lord, the divinity of this 
great work, the Truth, the divine and eternal truth 
that he lives, not as a power, an essence, a force, but 
as our Father in heaven! 

Library FUe Reference: ETERNAL LIFE. 



98 



THE I NSTRUCTOR 



GRANDFATHER'S LEGACY 

When Grandfather died he left me a small amount of money. Of course the money was 
helpful, but I don't remember exactly what good it did. I only know it was added to the 
family fund and used as needed. 

I do remember, however, the good that came from the letter found in the strongbox, with 
my name on it. In that letter, written in Grandfather's painstaking penmanship, he had set 
down his philosophy of living. That philosophy has been a warm and guiding influence in my life. 

Interspersed between the personal lines he wrote: 

What the church does for you is a good measure of what you are doing for it. 

Christian, when any one asks you what was your best day, say ''My next." 

You may pass someone a hymnhook with an air that makes it an act of discourtesy, or 
you may convert the little kindness into a genuine invitation to Christ. 

In your church work remember a good meeting is led by anybody, partaken of by every- 
body, monopolized by nobody, and where everybody is somebody. 

The best way to get Christ to come to your church is to bring him with you. 

Because Paul said, "This one thing I do," many Christians think themselves wise in stick- 
ing to one mode of Christian work. Teaching a Sunday School class, taking the chairmanship 
of a committee, taking up a collection — some such "one thing" contents them. But Paul's "one 
thing" was as complex as the lives of the many people who make up a town. It included oratory, 
quiet conversation, prayer, song, letter writing, debate, journeys, organizations, chains, mock- 
ings, rebukes, praises. As you can see, this is not a safe text for lazy folks to quote! 

Putting off a duty is putting away power to perform it. 

— Evelyn Witter.* 



(For Course 7, lesson of May 5, "The Missionaries"; for 
Course 15, lesson of March 17, "Paul's Contribution to the 
Church"; for Course 25, lesson of March 26, "First Things 
First"; to support family home evening lesson 34; and of 
general interest.) 



* Evelyn B. Witter was born in Chicago and received a 
degree in Education from the University of Illinois in 1933. 
She has two children and five grandchildren. She teaches 
special-education and adult-education classes, is a speech en- 
thusiast and contest winner. She lives in Milan, Illinois. 
Library File Reference: GOSPEL LIVING. 



THE DESERET SUNDAY SCHOOL UNION 



Advisers to the 
General Board: 

General Superintendent: 

First Asst. Gen. Supt.: 

Second Asst. Gen. Supt: 

General Treasurer: 

General Secretary: 



Richard L. Evans 
Howard W. Hunter 

David Lawrence McKay 

Lynn S. Richards 

Royden G. Derrick 

Paul B. Tanner 

Jay W. Mitton 



THE INSTRUCTOR STAFF 

Editor: President David O. McKay 



Associate Editors: 

Business Manager: 

Managing Editor: 

Editorial Assistants: 

Research Editor: 
Art Director: 

Subscriber Relations 
Department: 

Instructor Secretary: 
Consultant: 

Executive Committee: 

Instructor Use and 
Circulation Committee: 



David Lawrence McKay 
Lorin F. Wheelwright 

Jay W. Mitton 

Burl Shephard 

GoLDiE B. Despain 
Anita Jensen 

H. George Bickerstaff 
Sherman T. Martin 

Marie F. Felt 
LaNeta Taylor 

Peggy Harryman 
A. WiLUAM Lund 



MEMBERS OF DESERET SUNDAY SCHOOL UNION 
GENERAL BOARD & THE INSTRUCTOR COMMITTEE: 

David Lawrence McKay, Lynn S. Richards, Royden G. Derrick, 
Jay W. Mitton, Paul B. Tanner, Claribel W. Aldous, Ruel A. 
Allred, J. Hugh Baird, Catherine Bowles, John S. Boyden, 
Marshall T. Burton, Herald L. Carlston, Calvin C. Cook, Rob- 
ert M. Cimdick, Reed C. Durham, Jr., Robert L. Egbert, Henry 
Eyring, Elmer J. Hartvigsen, Thomas J. Parmley, Willis S. 
Peterson, Blaine R. Porter, Warren E. Pugh, Wayne F. Rich- 
ards, G. Robert Ruff, Alexander Schreiner, Joseph Fielding 
Smith, Jr., Donna D. Sorensen, Lorin F. Wheelwright, Frank 
S. Wise, Clarence E. Wonnacott, Ralph Woodward, Victor B. 
Cline, Ethna R. Reid, Samuel L. Holmes, Frank W. Gay, 
Carol C. Smith, Kathryn B. Vernon, LaThair H. Curtis, Lewis 
M. Jones, Carlos E. Asay, G. Leland Burningham, D. Evan 
Davis, Carolyn Dunn, Rex D. Pinegar, Eldon H. Puckett, 
Barbara J. Vance, Dean H. Bradshaw. 

Published by the Deseret Sunday School Union of The Church of 
Jesus Christ of Latter-day Saints, the first day of every month at Salt 
Lake City, Utah. Entered at Salt Lake City Post Office as second class 
matter acceptable for mailing at special rate of postage provided in Sec- 
tion 1103, Act of Oct. 3, 1917, authorized on July 8, 1928. Copyright 1968 
by the Deseret Sunday School Union. All rights reserved. 

Thirty to forty-five days notice required for change of address. When 
ordering a change, please include address slip from a recent issue of the 
magazine. Address changes cannot be made unless the old address as well 
as the new one is included. Also, report the new postal ZIP Code number. 

Mail subscriptions to The Instructor, 79 South State Street, Salt Lake 
City, Utah 84111. Subscription price is $3 per year, paid in advance. 
Single issues, 35 cents each. 

Bound volumes sell for $6.75 when all magazines are furnished by The 
Instructor. When subscriber supplies his own issues, binding charge is $3.75. 



Lorin F. Wheelwright, chairman; Carlos E. Asay, Reed C. Durham, Jr., Henry Eyring, 
Lewis M. Jones, Wayne F. Richards, G. Robert Ruff, Ethna R. Reid, Donna D. Sorensen. 

Lewis M. Jones, chairman; Calvin C. Cook, Jay W. Mitton, G. Robert Ruff. 



MARCH 1968 



99 




Conflict 
a Purpose 

by Allen C. Rozsa* 

Throughout history righteous men have had to en- 
gage in mortal combat and have had to decide the 
''whys" of their loyalties. In this article a U. S. air 
force colonel discusses the conflict in his soul as he 
has twice obeyed his country's call to unleash 
weapons of destruction. 

I banked my four-engine bomber, heavy laden 
with deadly bombs, and headed toward Vienna, 
Austria. Our target: the railroad freight yards. 
The time: more than twenty years ago. As defen- 
sive antiaircraft weapons went into action, the sky 
around me exploded into an inferno of smoke and 
fire. My huge aircraft shuddered as pieces of hot 
steel tore through its wings and fuselage. The ter- 
rible, dull sound of shells bursting all around my 
plane gave testimony to the words of our briefing 
officer prior to our leaving on this mission. "In- 
tense, accurate, and heavy ..." was the way he had 
described the enemy antiaircraft artillery known as 
"flak." 

The flak intensified as we neared the bomb- 
release point. Some of the huge bombers in the 
formation began to falter like great wounded beasts 
— then stagger, stumble, roll over, and disappear 



(For Course 9, lesson of May 5, "The Book of Mormon — An- 
other Sacred Record"; for Course 11, lesson of April 7, "Joshua, a 
Worthy Conqueror"; for Course 17, lessons of May 5 and 26, "Mor- 
oni vs. Zerahemnah" and "Moroni vs. Ammoran"; for Course 25, 
lessons of March 31 and May 26, "Greater Love Hath No Man" and 
"First Things First"; for Course 27, lesson of March 24, "Making 
Choices"; to support family home evening lessons 28 and 34; and 
of general interest.) 

* Allen C. Rozsa was born in Los Angeles, California. He received 
his B.A. degree at the University of New Mexico (1961) and his 
M.S. degree at George Washington University (1964). He served 
in the South African Mission froni 1946 to 1948 and has 
since been a bishop, a branch president, and a Sunday School 
superintendent. As a command pilot and engineer, he has served 
as U.S. adviser to the Vietnamese air force in photo reconnaissance 
and has won the Distinguished Flying Cross. He is currently living 
in Capitol Ward, Potomac Stake (Maryland). He and his wife, the 
former Dawna Phillips, have four daughters and identical-triplet 
sons. 



below. Finally the cry came, "Bombs away!" and 
the formation wheeled and twisted in evasive ac- 
tion to escape the murderous flak. The bombs were 
dropped, the target left behind, and the long flight 
home began. 

As calm once again began to settle within me, 
these questions demanded answers: "What am I 
doing here? Why must I engage in the destruction 
of these engineering masterpieces and structural 
miracles of our age — even in the destruction of life?" 

Not long ago I heard an LDS father say, "I can- 
not counsel my son to volunteer for military service 
so that he can go to Vietnam and fight." He went 
on, "It wasn't at all like this during World War II. 
During that war people wanted to fight the com- 
mon enemy. It was different then." 

Was it really so different then? Perhaps the dif- 
ference lies only in the way that father thinks and 
reasons now, compared to his reasoning as an ideal- 
istic young man 22 years ago. It is a strange para- 
dox — taking the life of an enemy to provide for the 
life and security of family and friends. But is there 
any real difference in the moral conflicts or issues 
of these wars? 

The battle with Satan is real. In Vietnam and 
elsewhere in the world we are fighting him in the 
form of Communism. In World War II we fought 
him as Nazism. Moroni, the Nephite general, 
fought him as the driving power behind Zerahemnah 
and his murderous hordes of Lamanites, when they 
attempted to bring the Nephites into bondage. His- 
tory recounts an endless number of battles between 
the righteous men of the world and the wicked 
powers who would implement the plan of Satan — 
the destruction of man's free agency. 

To answer the allegation made by the father, 



100 



THE I NSTRUCTOR 




Art by Jerry Harston. 

"It was different then," let me thunderously pro- 
claim my conviction that there is no difference be- 
tween the moral conflicts and issues in Vietnam and 
the moral issue in World War II, or in the wars 
between the Nephites and Lamanites. The only dif- 
ference is in magnitude. Alma defined the issue: 

. . . His [Zerahemnah's] designs were to stir up 
the Lamanites to anger against the Nephites; this 
he did that he might usurp great power over them, 
and also that he might gain power over the Nephites 
by bringing them into bondage. 

And now the design of the Nephites was to sup- 
port their lands, and their houses, and their wives, 
and their children, that they might preserve them 
from the hands of their enemies; and also that they 
might preserve their rights and their privileges, yea, 
and also their liberty, that they might worship God 
according to their desires. (Alma 43:8, 9.) 

With these lofty objectives as their goal, the 
Nephites fought Zerahemnah and his legions and 
achieved an overwhelming victory. It is of particu- 
lar interest to note that one of the greatest motiva- 
tions of General Moroni and his armies was the de- 
sire to protect and defend their friends, the people 
of Ammon, who, having repented of a very wicked 
and bloodthirsty existence, had made a covenant 
never to take up arms. (See Alma 43:11.) Moroni 
knew that these good people, without the aid of his 
armies, faced certain destruction. The powerful mili- 
tary forces of the United States have offered just 
such aid and comfort to many lesser nations. 

In April of 1966, a major in the United States 
Air Force, I found myself separated from my be- 
loved wife and seven children and assigned as an 
adviser to the Vietnamese Air Force. I was stationed 
at Tan Son Nhut Air Base, near Saigon, in the 
Republic of Vietnam. My duties included flying 
numerous photo reconnaissance missions over the 
territories of the enemy — the Viet Cong. 

Shortly after my arrival I began searching for a 
deeper meaning to the war and my participation in 
it. I read conflicting statements by respected 
American political leaders and educators. Some 



said we should be in Vietnam, and others said we 
should not. Student organizations in the United 
States were also split in their opinions. 

My mind was in a quandary; but as I studied 
and prayed about the issue, it soon became per- 
fectly clear to me what I should aim to achieve 
through my participation in the conflict. I was al- 
ready aware of the fact that our forces were com- 
mitted to the war in Vietnam as the result of a 
promise the United States had made to all the 
nations of the world in 1947, when our government 
had offered military and economic aid to any nation 
that desired to be saved from Communism. The 
Republic of Vietnam had asked for such aid. 

But I found an even more specific cause to fight 
for; a cause which is a vital element in the broader 
picture: I was in Vietnam to guarantee to the little 
rice farmer, who perhaps was unaware of much that 
was happening, that no foreign power would force 
upon him a government he did not want; I was there 
to protect the fisherman from a ruthless enemy who 
would deprive him of his freedom, and his life if he 
resisted; I was there to fight Communism so that we, 
in our great country, hopefully would never have to 
fight such battles on our own soil. Finally, I was 
there to continue the fight against Satan and his 
forces — the fight which began before we came to 
this earth. 

My questions were answered and my course was 
clear: I must defend my country, my religion, my 
family, and any people who desired freedom from 
the ravaging powers of Satan — in whatever form 
they came. 

I pray that as a nation, and as individuals, we 
will always have the courage and conviction to 
offer comfort and aid to the oppressed! 

Library File Reference: WAR. 




Back row, I. to r., Kathleen, Mrs. Dawna Rozsa, Lt. Col. 
Rozsa, Kristine. Front row, Kimberly (Z), Karolyn (r), 
and identical triplets, Douglas, David, and Daniel (center). 



MARCH 1968 



101 







WHAT DOES IT 

MEAN TO BE 

"RELIGIOUS"? 

A SCIENTIFIC INQUIRY 
BY VICTOR B. CLINE* 




Art by Dale Kilbourn. 



Members of most Christiaji religious denomina- 
tions are frequently exhorted to practice what they 
preach; or as one commentator put it when referring 
to Christianity and its teachings, "When all is said 
and done, it's better done than said." It might also 
be noted that the main target of scathing criticism 
by Jesus Christ was the pharisees, whom he regarded 
as hypocrites who drew near him with their lips while 
their hearts were far from him; who, in a sense, made 
a pretense of being religious, while their basic moti- 
vations emphasized exploitation of their fellowmen. 

As a psychologist as well as an active Church 
member, this writer has long been interested in 
studying the relationship between professed religious 
belief and personal conduct or behavior. If a man 
"believes," does this really change his life or make 
a difference in how he lives it? 

Ultimately an opportunity was presented to study 
this problem under the sponsorship of the University 
Research Committee at the University of Utah. A 
portion of the findings was subsequently published 
in a professional journal;^ however, some of the re- 
sults included in this article have never before been 
in print. 



(For Course 13, lesson of March 10, "The Full Measure of 
Service"; for Course 19, lessons of March 17 and April 21, "Relation- 
ship of Man to God" and "The Gospel as a Way of Life"; for Course 
25, lessons of March 31 and May 26, "Greater Love Hath No Man" 
and "First Things First"; for Course 27, lessona of March 10 and 
April 21 to May 5, "Come Unto Christ," "Be Ye Therefore Perfect," 
"The Power of Prayer," and "A Personal Commitment to the 
Savior"; for Course 29, lesson of March 24, "Spiritual Gifts"; to 
support family home evening lessons 28 and 34; and of general 
interest.) 

i"A Factor-Analjrtic Study of Religious Behavior and Belief," by 
Victor B. Cline and James M. Richards, Jr.; Journal of Personality 
and Social Psychology, Vol. 1, No. 6, June, 1965; pages 569-578. 



TECHNIQUES OF THE TEST 

The first problem which presented itself to us as 
researchers was developing a technique or question- 
naire which would measure the intensity or degree 
of one's religious beliefs and commitment. Because 
of limited funding it was decided initially to study a 
cross section of the residents of metropolitan Salt 
Lake, recognizing that there would be a large number 
of Mormons in this sample, and therefore we could 
not very well generalize to the United States at 
large. But it was hoped that if the initial study were 
successful, it might be possible later to move to a 
larger sample outside of Utah. 

In the initial stages of the project it soon became 
apparent that developing a device to measure a per- 
son's religiousness was an exceedingly difficult task. 
This was, in part, due to the fact that members of 
the different Judeo- Christian religions in America 
vary widely in their beliefs, dogma, and concepts of 
God, Satan, and opinions about an afterlife, the 
Trinity, heaven, hell, and many other specifics. In 
fact, it seemed that no matter what the concept, 
different religious groups believed differently about 
it. So who was to say which was the more religious 
answer? No matter how you scored a response, you 



♦Victor Bailey Cline is a member of the Sunday School general 
board. He was born in Seattle, Washington, took his B.A. degree at 
the University of California at Berlceley and went on to receive 
a PhD in Psychology there in 1953. He holds the rank of Professor 
of Psychology at the University of Utah. He is also active in the 
American Psychological Association and the Salt Lake City Youth 
Protective committee. In the Church he has served as high councilor, 
bishon's counselor, Sunday School superintendent, and elders quorum 
president. In his "spare time" he produces motion pictures. He 
and his wife. Lois Lowe Cline, and their eight children live in the 
Valley View Fifth Ward. Valley View (Utah) Stake. 



102 



TH E 1 NSTRUCTOR 



penalized the members of some sects. Also, it was 
found in reviewing the literature in this area that 
most studies repeatedly came up with a figure of 
nearly 96% of Americans saying that they "believed 
in God/' with the other four percent saying they 
"were not sure/' and only a small fraction of one 
percent claiming to be atheists or total nonbelievers. 
So it was found that merely asking a man whether 
he believes in God or not really tells you almost 
nothing about how basically religious he is. Almost 
everybody believes in God, including nearly all the 
convicts at our state prison. However, as in the case 
of the prisoners, this frequently seems to have little 
effect upon their behavior. 

Tapping Five Areas of Religious Belief 

So in developing a method to measure reHgious- 
ness, a questionnaire was finally created which 
tapped five areas of religious belief and three areas 
of religious behavior. The five "belief" areas were 
as follows: 

1. God (13 questions) 

2. Good and Evil (7 questions) 

3. The Church and Organized Religion 
(7 questions) 

4. Immortality (5 questions) 

5. The Scriptures (4 questions). 

A scoring system was arbitrarily developed for 
the responses to each of the questions in the above 
areas. This system gave a person points if he an- 
swered the questions in what the researchers 
regarded as the conventionally religious direction. 
These points were totaled (for each area separately) 
as a measure of the intensity of the person's religious 
belief. Example: 

24. Prayer is a way of communicating with God. 

2 points I Agree 

1 point I'm Uncertain 

points I Disagree 

And while some people might argue that it is 
possible (in the example above) for a religious man 
not to believe in prayer, we rejected this notion, 
reasoning that in the Judeo-Christian tradition 
prayer is certainly an essential part of religion. It 
was also determined that on other aspects of dogma 
the "traditional" Judeo-Christian teachings would 
be scored as "more religious" and rejection of them 
as "less religious/' In order not to penalize those 
protestant sects who, for all practical purposes, have 
written Satan off as part of their system of theology, 
yet who may very devoutly believe in God, it was 
decided to divide the "belief" items into sub-areas, 



as indicated previously. Thus, a Protestant who 
didn't believe in Satan would get a low score in just 
that one area, but if he were committed to a deep 
and intense faith in Deity he would achieve high 
"religiousness" scores in the group of questions about 
God. 

Three Areas of Religious Behavior 

The second section of the questionnaire dealt 
with questions having to do with religious behavior 
— or what a person actually does (not merely what 
he believes) . This section was divided into three 
areas: 

1. Public Religious Behavior (8 questions about 
such things as frequency of church atten- 
dance, teaching a church class, etc.) 

2. Personal Religious Behavior (11 questions 
about such things as frequency of prayer, 
reading scriptures, etc.) 

3. Personal Religious Experience (10 questions 
about such things as witnessing a miraculous 
healing, etc.) 

The answers to these questions, as in the various 
belief areas, were scored according to degree of 
religiosity. 

A Subtle Psychological Test 

Recognizing that any questionnaire can be faked 
or answered dishonestly — or even distorted — for any 
of a variety of reasons, it was decided also to develop 
a subtle projective psychological test which might 
reveal a person's deeper, more underlying feelings 
about religion, God, etc. For this purpose a profes- 
sional artist was engaged to create seven pictures. 
They can be described as follows: 

1. Shows man putting fishing tackle in back of 
car, while across the street many people are 
entering a church. 

2. Shows man lecturing to large audience — looks, 
possibly, like inside of church. 

3. Shows man taking collection of money, pos- 
sibly inside of church. 

4. Shows little boy kneeling at his bedside in 
posture of prayer. 

5. Shows very ill man in bed with doctor com- 
menting to the wife, ''There is nothing more 
I can do." 

6. Graveside funeral service; casket is being low- 
ered into ground. 

7. Dark and dismal scene, hooded people all in 
black, evil-looking figure hovers over them 
(representative of Satanic influence). 

The people who were finally chosen to participate 
in the experiment were not told initially that it had 
anything to do with surveying their religious belief 

(Continued on following page.) 



MARCH 1968 



103 



WHAT DOES IT MEAN TO BE "RELIGIOUS"? {Continued from preceding page.) 



and behavior — only that some researchers from the 
University of Utah wanted to conduct an attitude 
and opinion poll. This was to prevent their having 
any special preconceived "set" of ideas, or a chance 
to rig their answers. They were first presented with 
picture number one, with instructions to "Tell us 
what is happening in this picture." The theory on 
which projective tests like this are based is that 
people will project into these pictures their own 
needs, conflicts, problems, values, etc. Thus, one 
man said, "Well, this man is breaking the Sabbath, 




"Depth" interview probed individual and family attitudes. 

he's going fishing on Sunday. He won't catch any 
fish"; while another man said, "This fellow is 
going fishing, and he'll have a great time." (He didn't 
even comment on or apparently "see" the church and 
the people entering it across the street.) It doesn't 
take a sophisticated psychologist to discern the dif- 
ferent underlying attitudes of these two men toward 
church attendance. The responses of all subjects 
toward the seven pictures were recorded electron- 
ically and verbatim typescripts were made for later 
evaluation. 

A Depth Interview 

The third technique used to assess and measure 
the degree of religious commitment was a "depth in- 
terview" (also electronically recorded and later 
transcribed verbatim). This interview contained 
questions assessing the religiousness of the subject's 
parents, his relationship with them, the stability of 
their marriage, etc.; and a vast host of questions re- 
lating to the subject's own religious attitudes, ex- 
periences, feelings, history, etc. 



HOW THE SUBJECTS WERE SELECTED 
AND RATED 

To get a good random sample of people to par- 
ticipate in this research project, the city directory 
was consulted. This directory lists all adult males 

excluding only transients in motels and hotels. The 
tenth person listed in the lefthand column of every 
tenth page was chosen (alternating male and female) 
to participate in the study. Letters were sent to all 
the people in the sample and appointments made to 
interview them. Only 3% of the 160 people chosen 
for the sample refused to participate. 

As previously mentioned, all aspects of the in- 
terview were recorded electronically and typescripts 
were made of the recordings. Each interview started 
out with the Picture Projective Test, followed by the 
Depth Interview, and concluded with the filling out 
of the Rehgiosity Questionnaire. When all of the 
data was collected, three trained raters read each 
person's responses to all the projective pictures and 
then made ratings about this person on such traits 
as "overall rehgious commitment." The ratings of 
these three readers were then combined. The same 
thing was done with results of the depth interview. 
Each interview was read by five psychologists, who 
rated the person on 38 variables such as "the extent 
to which he is a 'good Samaritan,' who really helps 
others," and "the intensity, amount and importance 
of his prayer life." These ratings were made on a 
scale of 1 to 5, where 1 meant low, 3 average, and 5 
high. 

All the variables from the three tests mentioned 
above were first intercorrelated and then factor- 
analyzed — which merely means that we tried to find 
out to what extent any one variable, such as "paying 
money to the church," was related to any of the 
others, such as "being a 'Good Samaritan.' " The 
factor analysis was designed to tell us whether "re- 
ligiousness" was one general trait in human beings, 
or whether it was made up of several, possibly inde- 
pendent traits — which could mean that there might 
be many very different ways of being religious. 

RESULTS OF THE TESTS 

The results indicated that 72% of the sample, 
randomly chosen, were LDS, the remainder being 
Protestant, Catholic, Jewish, or of no religion. The 
large number of LDS people in the sample made it 
possible to look at them, their beliefs and behavior, 
rather intensively. Ninety percent of the total 
sample indicated that they belonged to some 



104 



THE I NSTRUCTOR 



organized religion. Fifty-one percent of the Mor- 
mons and 27% of the non-Mormons (all the rest of 
the sample) said they went to religious services one 
or two times a week or more. Nineteen percent of 
the Mormons and 31% of the non-Mormons indi- 
cated that they went to church services "very in- 
frequently or never" (or were, in this sense, almost 
totally inactive religiously). Contrary to popular 
belief, it was found that only 44% of the Mormons 
had held a church job "most or all of the time" dur- 
ing the last two years. This means that a large num- 
ber of LDS Church members are doing nothing in 
the Church. Eighty percent of the Mormons pray 
occasionally or regularly, while 18% pray only rarely, 
and 2 % never. Eighty-nine percent of the Mormons 
bless their food at meals occasionally or regularly, 7% 
rarely, and 4% never. 

Fifty-seven percent of the Mormons (vs. 40% for 
non-Mormons) have family prayer occasionally or 
regularly, while 43% of the Mormons (vs. 60% for 
non-Mormons) have it never or very rarely. 

Sixty-seven percent, or two thirds of LDS Church 
members read the scriptures occasionally or fre- 
quently, 20% rarely, and 13% never. 

Do members of the Church attempt to proselyte 
nonmembers into their faith? Fifty-four percent of 
the Mormons questioned said that they had, either 
occasionally or frequently, attempted to interest 
someone in their religion in the last two years. Only 
29% said that they had "never" done this. 

Ninety percent of the Mormons surveyed indi- 
cated that they had contributed money to the church 
occasionally or frequently, which compares with 87% 
(almost the same) for the non-Mormons studied. 
When asked how much they contributed, 34% of the 
Mormons (vs. 20% for the non-Mormons), indi- 
cated 10% or more of their income. Only 10% of 
the Mormons and 13% of the non-Mormons indi- 
cated no significant payment at all. 

No one in the entire sample indicated disbelief 
in a Deity. However, 4% of the Mormons and 13% 
of the non-Mormons were "uncertain" about their 
belief in God; the rest indicated that they "believed." 

Seventy percent of the Mormons unequivocally 
stated that they or someone close to them had been 
helped or healed of an illness or affUction through 
the power of God. Seventy-six percent stated that 
they knew that God had answered their prayers (an 
additional 19% were "uncertain" or "not quite sure" 
about this happening in their lives). 

Eighty percent of the Mormons sampled indicated 
that they felt they had been guided or inspired by 
the Spirit of God with some of their problems and 
decisions. 



Not Quite Converted 

Only 75% of the Mormons studied (and 42% of 
the non-Mormons) believe in the idea of Satan, 
Lucifer, or some such "evil intelligence or spirit" in 
the universe. And still fewer (70% of the Mormons 
and 42% of the non-Mormons) believe that Satan 
tempts men to do things that are wrong or evil. 

Sixty-nine percent of the Mormons believe there 
is "one true Church" (vs. only 22% of the non- 
Mormons) . 




Behavior is influenced by parents^ attitudes in the home. 

Only 72% of the Mormons (and 36% of the non- 
Mormons) believe in a literal resurrection of the 
body. Twenty-one percent of the Mormons are 
"uncertain" about this, and 7% absolutely disagree 
(vs. 20% and 44% for the non-Mormons on these 
latter two items). 

Also, only 68% of the Mormons believe that the 
teachings of their Church are "more correct and true 
than those of any other church," with a large num- 
ber uncertain or disagreeing. 

The above findings certainly suggest that there 
are a large number of Mormons who are "not quite 
converted." 

Other Trends 

Other consistent trends showed that: 

jf. A greater proportion of women are "deeply 
religious" than men. 

2. Age-wise — people over 60 contain the highest 
proportion of "religious believers" by a strikingly 
high margin. Whether this means that the non- 
believers or irreligious die off, or whether everybody 
"gets religion" as he grows older, is hard to say. 

(Concluded on following page.) 



MARCH 1968 



105 



WHAT DOES IT MEAN TO BE "RELIGIOUS"? (Concluded from preceding page.) 



But we found not a single nonbeliever, or even 
doubter, over 60 in our sample. We also found a great 
deal of ^'strong religious sentiment" among the young 
adults — but there seemed to be a middle-aged slump 
in the 40's and 50's (when health is still good and 
income highest), where religious faith and interest 
lag most. 

It would be inappropriate in this article to go 
into all the intricacies of the data analysis, but many 
of the findings can be presented in summary form. 
And if the reader is interested, complete tables are 
available along with a more scientific statement of 
the factor analysis, intercorrelational results, etc. 
(See footnote 1.) 

The Case of the Father and Mother 

A high degree of religiousness in one's parents was 
significantly related to the existence of good family 
relationships. This was particularly true in the case 
where the father was religious. The relationship 
most benefited by his being religious was with his 
daughter, though his sons also benefited to a lesser 
degree. The father's religiousness was also related 
to better husband-wife relationships. It was found 
that the religiousness of the mother had a greater 
influence in another area (though it also contributed 
to better relationships with the offspring); when 
the mother was religious, it increased the likelihood 
that her children (especially her son) would also be 
religious. However, while the relationship between 
the rehgiousness of the parents and their offspring 
was positive and significant, it was still not very 
great — in fact, considering the potential influence 
parents have on their children, it was remarkably 
low. 

This was probably due to the fact that some 
"religious" parents use poor psychology in the way 
they teach religion to their children, and if anything, 
sometimes drive their children out of the church. So 
probably the direction of a parent's influence de- 
pends on how religion is taught and Lived in the home 
more than whether or not the parents are religious. 

No relationship was found between being "dog- 
matic and authoritarian" and being religious. Dog- 
matic people can be religious or nonreligious just 
as easily as nondogmatic and nonauthoritarian 
people can. The stereotype of the religious person 
as being a "narrow-minded bigot" just doesn't hold 
up, as some previous studies have suggested. 

Another of the findings revealed that if a person 
was high on "overall religious commitment" on the 
picture projective test, he was also likely to be rated 
"highly religious" on the depth interview and to 
score high on the questionnaire. The relatively high 



intercorrelations between these three quite different 
procedures measuring overall religious commitment 
suggests that we probably did, in fact, secure or 
develop fairly valid measures of religious commit- 
ment. 

Belief and Behavior 

Despite this finding, we also discovered that there 
are different ways a person can be "religious" — it's 
just not a simple question of either being religious 
or not religious or somewhere between. 

For example, with the women studied it was 
found that "belief" and "behavior" were significantly 
related. This means that if a woman believes in God, 
religion, etc., she also tends to behave religiously. 
But for men, we found that this tended not to be 
the case. While there are certainly men who both 
believe and behave religiously, there are also a sur- 
prising number in whom belief and behavior are in- 
dependent. Thus there are men who profess a deep 
belief in the Creator, the truth of gospel teachings, 
etc., but who, during the week or on Sunday, do not 
behave "religiously" (e.g., go to church, read the 
scriptures, contribute money, etc.). And there are 
other men who would "flunk" the belief test but 
who do go to church regularly, contribute money, 
etc., and behave in an apparently "religious" way. 
It may be that they go for business, social, or other 
reasons — such as to please their wives. 

Another surprising, indeed almost shocking, find- 
ing was that being religious in either belief or be- 
havior is almost completely unrelated to "being a 
good Samaritan," "having love and compassion for 
one's fellowman" and "possessing personal humility." 
The irreligious have these qualities in almost the 
same degree as the religious. And since this finding 
is based on the total sample (Mormon and non- 
Mormon), it does suggest that there are a lot of 
devout, religious, church-going people who are non- 
Christian in their behavior (if the teachings of the 
Sermon on the Mount and the four gospels are con- 
sidered relevant to Christian belief and practice) . 

These findings also certainly suggest that we, as 
teachers, are failing badly if what children and adults 
are taught in Sunday School and other areas of their 
religious life is not translated into behavior, or does 
not in some ways change their lives for the better. 
To merely communicate information, or present a 
dull recital of facts, or recount an event in the life 
of some reUgious figure from the dim past without 
making it relevant in a vital way to our present life 
and condition may indicate, rather tragically, a 
wasted effort and a lost opportunity. 

Library File Reference: GOSPEL LIVING. 



106 



THE INSTRUCTOR 




SUFFER THE 
LITTLE CHILDREN 
BY VOGEL. 



CHRIST AND THE LITTLE ONES 



"The Master has come over Jordan" 

Said Hannah the mother one day; 
"He is healing the people who throng Him 

With a touch of His finger they say. 
And now I shall take Him the children. 

Little Rachel and Samuel and John, 
I shall carry the baby Esther, 

For the Lord to look upon." 

The father looked at her kindly, 

But he shook his head and smiled; 
"Now who but a doting mother 

Would think of a thing so wild? 
If 'the children were tortured by demons. 

Or dying of fever 'twere well; 
Or had they the taint of the leper, 

Like many in Israel." 

"Nay, do not hinder me, Nathan; 

I feel such a burden of care, 
If I carry it to the Master, 

Perhaps I shall leave it there. 
If He lay His hand on the children. 

My heart will be lighter, I know; 
For a blessing forever and ever 

Will follow them as they go." 

(For Course 5. lessons of March 31 and May 12, "Jesus Helps 
Us To Be Happy" and "Our Mothers Help Us Worship"; for Course 
7, lesson of May 12, "Mother's Day"; for Course 9, lesson of May 12, 
"We Are Thankful for Our Mothers"; for Course 13, lessons of May 
5 and 12, "Little Children" and "Mother's Day"; to support family 
home evening lesson 28; and of general interest.) 



So over the hills of Judah, 

Along by the vine-rows green, 
With Esther asleep on her bosom, 

And Rachel her brothers between; 
'Mid the people who hung on His teaching. 

Or waited His touch or His nod — 
Through the row of proud Pharisees listening 

They pressed to the feet of the Lord. 

"Now, why shouldst thou hinder the Master," 

Said Peter, "With children like these? 
Seest thou how from morning till evening 

He teacheth and healeth disease?" 
Then Christ said, "Forbid not the children, 

Permit them to come unto me!" 
And He took in His arms little Esther, 

And Rachel He set on His knee; 

And the heavy heart of the mother 

Was lifted all earth-care above, 
As He laid His hands on the brothers, 

And blest them with tenderest love; 
And He said of the babes in His bosom, 

"Of such are the kingdom of heaven" — 
And strength for all duty and trial. 

That hour, to her spirit was given. 

— Julia Gill. 



iJulia Gill, "Christ and the Little Ones," from Stories and Poems, 
edited by Anna E. McGovern; Educational Publishing Company, New 
York, N.Y., 1907; pages 115, 116. 
Library File Reference: JESUS CHRIST— LOVE FOR CHILDREN. 



MARCH 1968 



107 




A teacher may say, "Students, while you take 
this examination, I will be watching to be sure you 
don't cheat." Or, he can say, "Students, you will 
take this test on the honor system. I trust you to 
be honest." Which challenges the desired response? 



WHAT DO 
YOU EXPECT? 



by Milford C. CoUrelV 



A Teacher Development Article 



Art hy Dale Kilhourn. 

"Connie, you will be home alone tonight for the 
first time. Please don't be frightened." 

"The assignment for tomorrow is to read the 
next chapter. Harold, please be prepared, for once." 

As teachers and parents we often underestimate 
or ignore the power of suggestion. Sometimes the 
surest way to get a person to do a particular thing 
is to tell him not to do it. When mother tells Con- 
nie not to be afraid, is she suggesting to Connie that 
she might be afraid? Is it possible that Connie had 
never considered being frightened until she learned 
that mother "expected" it of her? 

A teacher in an early morning seminary class 
could not understand why his students never ar- 
rived early enough so that the class could start on 
time. After careful analysis of the situation he dis- 
covered that the students felt he "expected" them to 
be late. A Sunday School teacher could not under- 
stand why the boys wouldn't come into the class and 
sit down quietly like the girls. Again, it was found 
that both boys and girls were behaving in the way 
they felt they were "expected" to behave. 

The above examples illustrate how we can actual- 
ly provoke negative behavior by our expectations. 

Positive expectations can influence conduct in 
a similar manner. A young man who had grown to 
maturity was overheard telling his father, "Dad, 
the reason we kids always went to sacrament meet- 
ing was because we knew you and Mom expected 
us to be there." 

This expectation had been felt by the children, 
and fulfilled, even though Mom and Dad had seldom 
(if ever) said in a direct way that the children had 
to go to sacrament meeting. 

Consider the young man whose father always 
attends priesthood meeting. As the boy nears the 
age of 12, his father and his bishop explain what 
will be expected of him when he accepts the priest- 
hood. The first Sunday after the boy is ordained a 
deacon, his father calls him and says it is time to 
get ready for priesthood meeting. A similar scene 
takes place every Sunday morning. The boy knows 

*Milford C. Cottrell was born in Burlington, Wyoming, and re- 
ceived his B.A. degree from the University of Wyoming (1948). He 
served in the Northern States Mission (1949-1951), He received his 
M.S. and doctorate degrees in Education at Brigham Young Uni- 
versity (1962). In 1966 he went to the University of Oregon on a 
post-doctoral fellowship for educational research. He has been a 
seminary teacher, administrator of Church schools in Samoa, and 
director of the Institute of Religion at the University of Wyoming. 
He now teaches at BYU and is a counselor in the Edgemont Sixth 
Ward bishopric, East Sharon Stake. His wife is the former Shirley 
Irene Griffith, and the couple have five children. 



108 



THE IN STRUCTO R 



what is expected of him, and seldom will he be 
found shirking his responsibility. (One such boy 
even began setting his alarm, so that Dad would 
not have to waken him. One Sunday when Dad 
overslept, the lad called to his father and asked if 
he were going to priesthood meeting that particular 
morning.) 

At stake bishops meeting, one bishop was asked 
to explain why the people from his ward who were 
called to serve in the auxiliary organizations seemed 
to accept their responsibilities so completely and do 
their work so well. The bishop replied that when- 
ever he and his counselors went to interview a pros- 
pective teacher or executive officer, they explained 
to him what would be expected of him if he accepted 
the calling. They always expressed their confidence 
in the person and his ability to do the job right; 
but they explained that if he could not fulfill the 
calling with these expectations, they would rather 
try to find someone else for the assignment. Other 
bishops in the meeting admitted that when calling 
someone to a ward position, they often said, in ef- 
fect, "Now this won't take much time" — conse- 
quently many of their workers were not putting 
much time into their work. 

Some parents maintain special savings accounts, 
which they call "missionary funds," in the names of 
their children. There are two major reasons for this. 
The first is obvious — the financial problems often 
encountered in keeping a person in the mission field 
will be lessened considerably. The second reason 
is less obvious: It is the child's feeling, started early 
in life, that he is "expected" to go on a mission. 
Because he is expected to go on a mission, he is also 
expected to prepare himself by being obedient to 
the commandments and studying the gospel. Few 
young people reared in this manner will refuse the 
call to enter the mission field — and they usually 
make very good missionaries because they are well 
prepared. 

When an instructor at a western university 
passed out a final examination, he showed the stu- 
dents that he "expected" them to try and cheat. 
He stood on top of a desk so he could watch very 
carefully as they worked on the exam. Because he 
had already shown them very plainly in previous 
exams that he expected them to cheat, the students 



were now prepared to accept the challenge. They had 
invented many devious methods to help each other 
during the final examination — and they used them 
under the watchful eye of their instructor. 

At Brigham Young University the instructor does 
not remain in the classroom while students write 
examinations, unless his presence is necessary to 
clarify or explain parts of the exam. There is good 
reason to believe that cheating on the BYU campus 
is considerably lower than on most other cam- 
puses. Could this be because students react by per- 
forming as they feel they are "expected" to per- 
form? 

As parents, we are the most important teachers 
our children have. What do our children feel we 
"expect" of them? Do we show by our behavior that 
we expect them to adhere to acceptable standards, 
or do we make them feel we don't trust them? 

Many innovations have been developed by suc- 
cessful teachers to convey their "expectations" to 
their students. Here, for example, is one way to 
approach a misbehaving student: Ask him to remain 
after class for a few minutes. Tell him calmly that 
his behavior cannot be permitted in class; suggest 
one or two possible courses of action to correct it — 
perhaps a teacher conference with the parents, the 
bishop, or the Sunday School superintendent. Then 
ask the student to supply his own alternatives. He 
will probably suggest a chance to change his be- 
havior; if he doesn't, the teacher can suggest it. 
After all the alternatives are listed, ask the student 
which he prefers. Usually he will choose to change 
his own behavior. Agree that this is most desirable, 
but let him know that if it doesn't work, other solu- 
tions must be considered. 

Approaching the problem as suggested lets the 
student know what the teacher expects of him and 
what he can expect of the teacher. A word of cau- 
tion at this point: A teacher should never promise 
or threaten to do something under a given condition 
unless he is prepared to follow through. The student 
will expect certain behavior of the teacher, and the 
teacher will find himself in difficulty if the student 
finds he doesn't mean what he says. 

Treat a person as though he were what you ex- 
pect him to be, and he will become what you expect 
of him. 



Library File Reference: TEACHERS AND TKACHING. 



MARCH 1968 



109 



On one side of the roof are shown the smiles children 

have drawn, responding to the theme, "/ will 

smile whenever Mother asks 

" me to do something!" 








OVv 



^^ 



Efforts of teacher in 
constructing house 
were rewarded when 
children were kept 
busy identifying 
themselves in home- 
helping activities. 




1^-^.. 




Course 7 children, Douglas 
Ward, Bonneville Stake, are 
Paul Godfrey, Jeffrey Crow- 
ell, Craig Jorgensen, Ken- 
neth Noorlander, Adrienne 
Morris, Randy Piatt, Linda 
Fielden, Christine Carlisle, 
Patricia Bailey, Gaile Gor- 
don. Teacher is Charlotte 
Pomeroy. 

110 



THE I NSTRUCTOR 



Diane Hoole. 



Elaine Naylor. 



JoAnn Bailey. 








V, 



By thanking him when we kneel to pray. And by taking little brother out to play. By showing Mother we enjoy her food 

And telling her it's extra good! 




This art work and verse are the results of an "action project" carried out 
in Bonneville Stake. Children have learned by their efforts the many things 
a six-year-old can do to show his Heavenly Father that he loves his mother. 
Drawings on this page were done under the direction of Audrey Naylor, 
teacher, by Course 7 children in Yalecrest II Ward. 



We help little sister if she should fall, 



And we run real fast when we hear Mother call. 




Kay Winder. 



Ricky Asper. 




Sik)««itf^ 



MARCH 1968 



Diane Hoole. 
Ill 



Thirty-ninth in a Series To Support the Family Home Evening Program 



It was the Lord who said that the influence of 
the priesthood should be manifest "by kindness 
and pure knowledge, which shall greatly enlarge 
the soul without hypocrisy, and without guile." 

— Doctrine and Covenants 121:42. 

INTEGRITY 



by Reed H. Bradford 



. . . They draw near to me with their lips, but 
their hearts are far from me. . . . (Joseph Smith 
2:19.) 

Moreover when ye fast, be not, as the hypocrites, 
of a sad countenance: for they disfigure their faces, 
that they may appear unto men to fast. Verily I say 
unto you. They have their reward. (Matthew 6:16.) 

For I the Lord cannot look upon sin with the 
least degree of allowance; Nevertheless, he that re- 
pents and does the commandments of the Lord shall 
be forgiven. (Doctrine and Covenants 1:31, 32.) 

He was the idol of his fellow students. He was a 
star on the football field and had easily been elected 
studentbody president. He had many obligations 
and roles to play, and it was difficult for him to give 
his studies the amount of time and concentration 



(For Course 13. lesson of March 10, "The Full Measure of 
Service"; for Course 25, lessons of March 24 and May 5, "Greater 
Love Hath No Man" and "Planning to Highlight Others": for Course 
27, lessons of March 24 and April 21, "The New Sacrifice" and "Be 
Ye Therefore Perfect"; to support family home evening lessons 28, 32, 
and 33; and of general interest.) 




Photo bi/ H. Armstrong Roberts. 



He would never forget how he felt when he knelt to pray 
for his mother, knowing he had cheated on the exam. 



they demanded. Up until this year, however, he 
had been able to achieve a high grade-point average. 
He had achieved it honestly. But now, as he found 
himself surrounded by the ever greater demands of 
extracurricular activities, he was falling behind. 
Today, as he sat in class, he observed some students 
cheating on this important examination. It wasn't 
an easy decision to make — to cheat or not to cheat. 
But under the pressure he finally succumbed. He 
felt he had done it in such a way that no one had 
seen him. 

Some months later his mother, who was only 48, 
was told by her doctors that she had cancer. Every- 
thing was done that could be done for her. She also 
received the administration of the priesthood. But 
throughout his life this boy who was studentbody 
president remembered how he felt when he knelt 
down to pray for his mother, knowing that he had 
cheated on his examinations at school. 

He paid an honest tithing, and he made other 
financial contributions to the Church. Now it was 
time to determine his income tax return to the gov- 
ernment, and he tried to find every conceivable way 
in which he could decrease the amount to be paid. 
One day he heard someone in sacrament meeting 
speak about "Our Personal Commitment." The 
speaker said that in all of life's roles we should ask 
ourselves the questions, "How would the Savior be- 
have if he were in my position? What principles 
would guide his actions?" As the brother listened, 
he compared his behavior in the Church with his 
behavior toward his country, and he was disturbed. 

She was nine years old. At school she was hav- 
ing a difficult time in her relationships with the 
other children her age. She was sensitive; and when 
they did not accept her, she withdrew. Going to 
school became a very trying experience for her. In 
her arithmetic classes she had a particularly difficult 
time because the children made fun of her when 
she could not work the problems at the blackboard. 
One day the principal visited her home and talked 
with her parents. He told them that she had not 
been to her arithmetic class for the last four days. 
When she came home that night, her parents asked 
her how she was doing in arithmetic. She lied to 
them and told them that she was doing all right. 
This was the first time she had consciously misrepre- 
sented a situation, and it brought sorrow both to her 
and her parents. 

She had been married five years. During the first 
year things went quite well. It was a new experience, 
and they were emotionally attracted to each other. 



112 



THE I NSTRUCTOR 




11 



Photo by H. Armstrong Roberts. 



She had kept peace in the home and achieved her ends by 
flattery and pretense. "Was this integrity?" she asked. 

But as normal situations of married life presented 
themselves, and new demands were placed upon 
their maturity, these pressures caused tension and 
discord. They began to argue. Sometimes they 
shouted at each other. 

Then someone fold the wife that she could achieve 
peace if she were coy and made her husband feel 
that he had more maturity than she did in making 
decisions. "Your role is to inflate his ego. He will 
appreciate your dependent attitude and lean over 
backwards to grant you many favors." 

She followed this plan and did achieve a kind of 
peace. But it never quite made her feel good inside, 
because there was so much pretense in what she 
had done. 

Dishonesty Breeds Problems 

In order to become true sons and daughters of 
our Heavenly Father, we must demonstrate integrity 
in all our relationships. We are often not aware of 
the problems we face when we are dishonest. Let 
us examine two important ones: 

1. We limit our growth when we introduce error 
into our lives. People often lie in order to protect 
themselves. They do not like the unpleasantness 
associated with the demonstration of their own im- 
maturity. But when we lie, either to ourselves or to 
others, we are not facing the issue squarely and tak- 
ing appropriate steps to correct it. We remain imma- 



ture. But look at the thing another way. If our real 
goal is continued growth, we admit our mistakes; we 
try to examine the reasons we made them; and we 
look for ways to avoid repeating them. As we go 
through this contemplation and evaluation, we grow. 
This is one of the real fruits of repentance. 

2. When we pretend or deceive, we pose a real 
problem for the individuals with whom we are deal- 
ing. How can they know when we are pretending 
and when we are not? While discussing this point 
with one of my students recently, she told me a 
lesson she had learned once when she thought she 
was justified in pretending. She said that her em- 
ployer used to offer her a piece of candy once in a 
while. "Chocolate doesn't agree with me," she said. 
"But I knew that he was trying to be kind, so I 
took the candy, ate it, and thanked him very much." 
She had also mentioned this incident to some friends, 
and one of them told her employer. "Did you know 
that your secretary cannot eat chocolate without 
getting a stomach upset?" He replied that he did 
not; and subsequently he called my student in and 
said to her, "Why didn't you just say to me, *I 
deeply appreciate your kindness. It means a great 
deal to me. But the fact is that chocolate upsets me? 
I would have then asked you what I might offer you 
as a little refreshment, and you would have told 
me. The real problem I have now is that I don't 
quite know when pretense is a part of what you tell 
me and when it isn't. From now on let us be honest 
with one another." 

Our Relationships with Others 

It is a magnificient thing to be able to trust one 
another. In order to achieve trust, we should set 
up the conditions of our relationship with one an- 
other. Following are three conditions that are im- 
portant: 

1. Our desire should be to do all we can to 
help each other become more righteous and draw 
nearer to God. This is the highest definition of 
love. It implies that a husband and wife will be 
patient with each other. It implies that parents 
will present a model of maturity for their children 
to imitate; if a parent is immature, he will only 
crystallize his child's immaturity. 

2. Whenever we notice immaturity in another 
in our human relationship, we should feel free to 
discuss it — not to depreciate another or deflate his 
ego, but to help. But we should be sensitive in dis- 
cussing behavior patterns that need improvement 
and choose the best circumstances to bring them up. 
It is best not to do so when the other party is tired, 
hungry, or sleepy, or under pressure or tension. We 

(Concluded on following page.) 



MARCH 1968 



113 



INTEGRITY (Concluded from preceding page.) 



begin by noting the positive things in his character, 
and then by discussing the problem together to try 
and reach an agreement about what changes are 
necessary. 

3. We should be patient with one another. We 
should be forgiving. We should tell one another of 
our love for each other. A woman who a year ago 
suffered three heart attacks wrote a letter this past 
Christmas in which she said: 

. . . Life is, no matter how long one does live, so 
fleetingly short. . . . Give your love openly to all 
you hold dear. 

. . . As with most of us, the words "I love you" 
will sound, strange to your ears and difficult to say. 
Don't let them be. If you could only know what 
those words can and would mean to one who hasn't 
heard them in such a long time. . . . 

We pass this way but once. Open your eyes and 
see all the glory and feel the love around you.^ 

i"A Christmas Letter," by Virginia Nimmo, The Deseret News, 
December 25, 1967, page A14. 



The Lord has described the kind of integrity that 
we should have in these words: 

Behold, I am God and have spoken it; these com- 
mandments are of me, and were given unto my 
servants in their weakness, after the manner of their 
language, that they might come to understanding. 

And inasmuch as they erred it might be made 
known; 

And inasmuch as they sought wisdom they might 
be instructed; 

And inasmuch as they sinned they might be 
chastened, that they might repent: 

And inasmuch as they were humble they might 
be made strong, and blessed from on high, and re- 
ceive knowledge from time to time. 

(Doctrine and Covenants 1:24-28.) 

Such behavior will give us a divine confidence and 
peace in the deepest resources of our soul. It will 
permit our Heavenly Father to manifest his influence 
in our lives. What greater joy can there be than 
this? 



Library File Reference: HUMAN RELATIONS. 



THE BEST FROM THE PAST 



Abbreviations on the chart are as follows: 
First number is the year; second number is the month; 
third munber is the page. (e.g. 60-3-103 means 1960, 
March, page 103.) 



Fbs — flannelboard story. 

Isbc — ^inside back cover. 

Conv. — Convention Issue. 

CR — Centennial Reprint. 

* — not available. Use ward library. 



Cs — centerspread. 
Osbc — outside back cover. 



SUNDAY SCHOOL COURSE NUMBER 


May 


3 


5 


7 


9 


11 


13 


15 


17 


19 


25 


27 


29 




62-11- 


50-1- 


58-2-61 


54-9-Cs* 


61-10-Cs 


57-9-284 


58-7-206 


59-2-Fbs 


59-4-Isbc 


57-10-311 


55-1-28* 


55-8-256* 




Cover 


Cover* 


61-6-208 


54-10-Cs* 


66-3-Fbs 


60-7-Cs, 


60-1-36 


61-7-Cs 


62-2-48* 


64-8-292 


58-2-61 


Isbc 




66-8-Fbs* 


63-1-Cover 


62-9-322, 


66-9-Pbs 




Fbs 


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63-9-Fbs 


63-5-149 


65-3-100 


58-12-383 


63-6-Cs 


5 


67-6-232 


67-11- 
Cover 


Isbc 






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64-7-260 




65-3-97 


66-1-38 


61-4-Cs 


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63-8-302 






65-7-Cs 


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66-3-90 






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60-3.Cover 


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57-3-Cs 










61-7-226 










64-2-66 
66-3-Fbs 


65-3- Fbs 
67-3-Fbs* 


62-2-69* 
64-3-94 


66-3-Fbs 

67-3-Fbs* 


Review 

Mother's 

Day 


Review 

Mother's 

Day 


Mother's 
Day 


Review 

Mother's 

Day 


61-9-296 

63-4-Cs 
63-8-303 


Mother's 
Day 


Mother's 
Day 


Mother's 
Day 


12 


67-3-Fbs* 




65-4-163 












64-11-417 

65-4-136 

66-4-123 










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58-7-206 


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65-3-100 


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62-4-204 


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63-3-Cs 


60-7-224 


60-1-Isbc 


64-6-Cs 




65-4-156 


63-7-Cs 
63 9-320 

66-12-Fbs 


Isbc 


19 






63-1-3 
63-9-311 




66-6-Fbs* 


60-8-Cs, 
Fbs 


60-7-216 
66-9-358 


65-8-Cs 


Review 


66-5-Fbs* 
67-12-474 


63-2-70 
66-4-Isbc 
























67-6-220 


66-5-Isbc* 








65-5-204 


















67-7-262* 








67-11-458 






















60-9-Cover 


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56-6-Cs* 


60-10-354 




60-7-240 


55-8-241* 


60-7-216 


54-12-Cs 


62-4-122 


64-1-18 


54-10-Cs* 






60-11- 


56-10-Cs* 


61-10-328 




60-8-280 


65-5-Cs 


66-7-252* 


55-1-16* 


63-1-1 


67-7-290* 


63-5-172 




26 


Cover 

63-9-Cover 

64-10- 


64-3-Fbs 
66-9-Fbs 
67-4-Cs* 


64-3-100 


Review 


66-8-Cs* 


66-11- 
Osbc* 


66-9-358 


61-7-Cs 


63-2-43 
63-4-126 

64-3-Isbc 




65-8-Cs 
67-3-97-^ 


Review 




Cover 














67-10-Isbc* 










67-5-Cover 























114 



THE INSTRUCTOR 




OT197 



How think ye? if a man have an hundred sheep, and one of them be gone astray, doth 
he not leave the ninety and nine, and goeth into the mountains, and seeketh that which is 
gone astray? 

And if so he that he find it, verily I say unto you, he rejoiceth more of that sheep, than 
of the ninety and nine which went not astray. 

Even so it is not the will of your Father which is in heaven, that one of these little ones 
should perish. (Matthew 18: llA^.) 

The Prodi2:al Son 



BY Gary E. O'Brien* 



When do we begin to lose a boy? The Prodigal 
Son did not suddenly become a prodigal on the day 
he took his inheritance and left home. The seeds of 
rebellion had already been planted. What might 
have contributed to this boy's choosing to leave the 
shelter of his family and seek the ways of the world? 
As a bishop and as a parent I often ask myself this 
question and wonder what might be done to help 
the many youth who need guidance. 

Frank, a boy in junior high school, began to 
chum with a gang of "real sharp" fellows. They 
wore the "mod" clothes and were always doing 
exciting things. Everyone took notice of them. Frank 
wanted to be part of their way of life in every way 
he could. So he let his hair grow longer, got a pair 
of boots, and soon he looked as they did. To "be- 
long," however, he was faced time after time with 
the necessity of doing things he had been taught not 
to do, things he really did not want to do. But Frank 
did want to be accepted. So he started smoking with 
his friends down in the orchard. One time someone 
brought a pack of beer. They skipped a few classes. 
Soon it became necessary for Frank to lie and cheat 
in order to keep up and stay out of trouble at school. 

What happened when the change in Frank's 
behavior showed up at church? His Sunday School 
teacher found it easier to ask Frank to leave class 
than to put up with his remarks and disturbances. 
The priesthood adviser noticed that Frank was not 
attending priesthood meeting but assumed he had 
just become lazy and was sleeping in. His clothes and 
haircut were really not appropriate for sacrament 
meeting, so his parents did not insist that he go. 
Frank's grades were not too good at school, which 
gave him an excuse for missing MIA. The friends 
he had in the ward began to ignore him, lest their 



* Gary E. O'Brien was born in Provo, Utah. He was converted to the 
Church in 1947 and served in the Swiss-Austrian Mission from 1955-58. 
He has been branch president, stake mission president, and is currently 
bishop of Butlei 4th Ward, Buder West Stake (Salt Lake City). He 
holds a degree from the University of Utah in Mechanical Engineering 
and is employed as a sales engineer. His wife is the former Juanita 
Hansen; the couple have five children. 



reputations become affected. After a year of high 
school Frank became a dropout and later left home. 

How could this boy have been saved the troubles 
which now are his? 

A good scoutmaster who took time to know his 
boys, and a mother who constantly indicated her 
love to her son, were definite factors in helping an- 
other teen-ager leave his gang when the group began 
to talk of stealing gasoline. Had he stayed with the 
crowd, he might have stolen cars, robbed stores, and 
gone to prison. Some of his conipanions eventually 
did. ■^^^'^#'-,' ": '■" 

The Prodigal Son, no doubt, thought he would 
have great fun away from home. He probably felt he 
could do much better on his own. His feelings must 
have been much the same as those of youth today. 

The young man took his inheritance and jour' 
neyed into a "far country," where he wasted and 
spent all he had in riotous living. He lost his inheri- 
tance, his honor, his family, and his self-respect. He 
was herding the swine and eating with them when 
he realized that even the hired servants in his father's 
home had plenty to eat, while he was hungry. (See 
Luke 15:11-32.) 

Repentance is difficult, since it requires discipline 
and courageous action on the part of the one seeking 
forgiveness. In the words of President David O. 
McKay: 

The first step to knowledge is a realization of the 
lack of it; and the first step towards spiritual growth 
is the belief in a higher and better life, or conversely, 
a realization of the meanness of one's present state. 
Repentance is the turning away from that which is 
low and the striving for that which is higher. As a 
principle of salvation, it involves not only a desire 
for that which is better, but also a sorrow — not 
merely remorse — but true sorrow for having bc' 
come contam.inated in any degree with things sinful, 
vile, or contemptible.^ 



1 Gospel Ideals, selections from the discourses of David O. McKay; an 
Improvement Era publication; Deseret News Press, Salt Lake City, Utah, 
1953; page 13. See also, "Four Faces of Repentance," The Instructor 
centerspread, January, 1965. 



(Concluded on opposite back of picture.) 



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The Prodl2:al Son 



(Concluded from opposite back of picture.) 



The Prodigal followed the basic steps. He recog' 
nized the error of his ways and was sorry for his sins- 
He decided to return to his family, ask his father's 
forgiveness, and cease to do that which was wrong. 

His father saw him coming, ran to him, and wel- 
comed him home. The servants clothed him and 
prepared a feast. 

"For this my son was dead, and is alive again;, he 
was lost, and is found. . . ." (Luke 15:24.) 

The loving and forgiving spirit of the father is 
impressive, as he, without a word of condemnation, 
embraced the wayward but repentant son. How dif- 
ferent the story would be if no one had rejoiced in 
his return and made him welcome! 

The Prophet Joseph Smith said: 

The nearer <we get to our Heavenly Father, the 
more we are disposed to look with compassion on 
perishing souls; we feel that we want to take them 
upon our shoulders, and cast their sins behind our 
hacks. M^/ talk is intended for all this society; if you 
would have God have mercy on you, have mercy 
on one another.^ 

A young man who had found it difficult to make 
friends at college became involved with a "hippy" 
group. To begin with, he found he enjoyed being in 
their company because these people seemed to ac- 
cept him. Since he worked in a tavern some nights 
after school, he found it easy to drift into their ways. 
During summer vacation he traveled to San Fran- 
cisco to visit friends who were living there in the 
"hippy" district. He was becoming a prodigal. 

However, when this boy returned home, a new 
bishopric took an interest in him. They called on 
him and asked him to accept a position in the ward. 
Seemingly, he needed only this offer of friendship 
to turn him back in the right direction. He accepted 
the job. He began to attend an MIA class, where the 
teacher welcomed him and later visited him at home 
to get better acquainted. Other class members in- 
cluded him in their activities. He found a new job 
after school and developed a real interest in life. 

A prodigal is a waster. The Prodigal Son not only 
wasted his inheritance, but his time, his talents, and 
his opportunities. I look at the father and his son as 
portrayed in this picture and think of the many 
wonderful experiences and happy memories they 



have missed that are gone forever — opportunities 
of the past that cannot be recalled. 

A friend of mine who works very hard in his 
ward and is always willing to do anything requested 
of him is often asked why he dedicates so much 
time and energy to the Lord's work. He replies, 
"I am happy in this service, and no matter how hard 
I work I can never make up the time and opportuni- 
ties lost during the many years I was not active in 
the Church." 

Perhaps all of us have some prodigal tendencies. 
We sometimes waste our health, our money, our 
talents, or our opportunities. Imagine what could be 
done with the time we waste! 

Are we wasting teaching moments also — - these 
precious gems of time when we might keep someone 
from starting down that road away from home, 
where one wayward experience leads to another and 
another? Are we taking seriously enough our chances 
to show kindness and love to those in need of com- 
passion? 

Elder James E. Talmage wrote that there is a dif- 
ference between a "shepherd and a hireling herder. 
The one has personal interest in and love for his 
flock, and knows each sheep by name, and the other 
knows them only as a flock, the value of which is 
gauged by number; to the hireling they are only as 
so many or so much. While the shepherd is ready to 
fight in defense of his own, and if necessary even 
imperil his life for his sheep, the hireling flees when 
the wolf approaches, leaving the way open for the 
ravening beast to scatter, rend, and kill."^ 

Nearly every week a worried mother, a concerned 
teacher, or an interested friend asks, "Will you talk 
to my girl?" "What can I do to get my boy back?" 

The Prodigal Son had acquired a wrong sense of 
direcdon. He did not suddenly become lost when he 
left home and started down the path of independent 
action. When do we begin to lose a boy? 



2 Teachings of the Prophet Joseph Smith, compiled by Joseph Fielding 
Smith; Deseret Book Company, Salt Lake City, Utah, 1958; page 241. 

3 James E. Talmage, ]esus the Christ, 1957 edition; Deseret Book Com- 
pany, Salt Lake City, Utah; page 417. 

For Course 13, lesson of April 28, "He That Was Lost"; for Course 
17, lesson of April 7, "Helaman"; for Course 19, lessons of April 7, 21, 
and 28. "The Gospel As a Way of Life"; for Course 25, lessons of 
March 31, April 21, and May 19, "Greater Love Hath No Man," "Rejoice 
With Them That Rejoice," and "Highlighting the Importance of Others"; 
to support family home evening lessons 28, 30, and 33; and of general 
interest.) 
Library File Reference: GOSPEL LIVING. 



.--* ^ 



.. J 






as 



^ 






V 



J*"* 







OUR WONDERFUL 
WORD OF WISDOM 

A Flannelboard Story by Marie F. Felt 



"In the beginning God created the heaven and 
the earth." (Genesis 1:1.) It was important that it 
be a good earth — and for a very special reason. It 
was to be the place where God's spirit children 
would come to obtain mortal bodies and to show him 
that they would obey his commandments while 
they were living away from him. 

After God had created all things for the happi- 
ness and benefit of his children, he created a body 
for Adam, who would be the first man to live on 
this earth. He also created a body for Eve, who 
was to be Adam's wife. They were very special 
bodies. They were healthy, strong, and good. 

Now God wanted his children to keep their 
bodies healthy and strong, so he told them how to 
do it. To Adam and Eve he said, "Behold, I have 
given you every herb bearing seed, which is upon the 
face of all the earth, and every tree, in the which 
is the fruit of a tree yielding seed; to you it shall 
be for meat." (Genesis 1:29.) [End of Scene /.] 

Many, many years after Adam and Eve, there 
lived a young man named Daniel, who also knew 
what our Heavenly Father had said was good for 
us to eat and drink. He even remembered this when 
he and his friends were captured by the armies of a 
king named Nebuchadnezzar and taken to their 
country to live. 

Because these captive boys were so healthy, 
handsome, and wise for boys of their age, they were 
chosen to live at the king's palace, to eat the food 
he provided, and to be taught by great men. 

When Daniel saw the kind of food and drink the 
king wanted them to have, he spoke to the prince of 
the eunuchs (a person who had charge of others for 
the king). Daniel told the prince about the kind of 
food and drink the Lord God had said was good for 
people and asked that he and his friends be given 
this kind of food. 

But the prince of the eunuchs was afraid. He 
told Daniel that the king might have him killed if 
he didn't obey him and give these boys from Canaan 
the food and drink that he had ordered them to 
have. He was afraid they would grow thinner and 



(For Course 3, lessons of March 3 and 10. "Our Heavenly Father 
Tells Us What is Wise for Us to Drink"; and "Our Heavenly Father 
Tells Us What is Wise For Us to Eat"; for Course 5, lesson of March 
10, "We Trust Our Heavenly Father"; to support family home eve- 
ning lesson 25; and of general interest.) 



paler than the others if he gave them different food 
and drink. [End of Scene //.] 

Daniel, however, knew that instead of becoming 
worse looking, they would grow stronger and more 
beautiful if they obeyed the Lord God. So he went 
to Melzar, the man who had charge of their food, 
and asked him to give them the kind of food and 
drink they preferred for just ten days. If, after that 
time, they looked worse than the others, they would 
eat and drink whatever the king had ordered. If 
they looked better, then they hoped that Melzar 
would let them continue to have the kind of food 
they requested. Melzar could see no harm in this, 
and so he agreed. 

At the end of the ten days Melzar was very 
pleased with the appearance of the boys. They were 
fairer and fatter, more alert and able to do all the 
things asked of them than the other boys. So Mel- 
zar let Daniel and his friends continue to eat and 
drink the things they requested. The Bible tells us: 

As for these four childreny God gave them knowl- 
edge and skill in all learning and wisdom: and Dan- 
iel had understanding in all visions and dreams. 
(Daniel 1 : 17.) [End of Scene III.'] 

Our first prophet in these latter days was Joseph 
Smith. When the Prophet Joseph organized the 
Church, he was very anxious to do those things 
which our Heavenly Father wanted him to do. When 
he didn't understand something, or was puzzled or 
bothered, he would not decide things for himself. 
He would always pray to the Lord and ask his help. 

One day as he entered a room where those at- 
tending the School of the Prophets met, he found 
the room filled with tobacco smoke. It was the 
custom in those days for people to smoke. However, 
to young Joseph, a prophet of God, it seemed not 
to be right. Without saying anything to the others, 
he went into another room and knelt down to pray. 
He asked the Lord if this tobacco habit was right 
or if the people of the Church should not smoke. 
In answer the Lord gave him instructions in a reve- 
lation. [End of Scene /V.] 

This revelation is found in Section 89 of the 
Doctrine and Covenants (Show this book to the 
children.) Not only did the Lord tell the Prophet 
that smoking is not good for anyone, but he also 
told him to tell the people that they should not 
drink wine nor strong drinks. He also said that hot 
drinks are not good for us. On October 30, 1870, 
the Prophet Brigham Young said: 

/ have heard it argued that tea and coffee are 
not mentioned therein [the Word of Wisdom] ; that 
is very true; but what were the people in the habit 



MARCH 1968 



115 



of taking as hot drinks when that revelation was 
given? Tea and coffee. . . . 

Now then will we observe the Word of Wisdom? 
Will we let our tea, coffee, whisky, and tobacco 
alone? ^ 

Jesus told the Prophet Joseph Smith that it was all 
right for us to eat meat, both from fowls and some 
animals, but not in large amounts. 

In addition, God said that it was especially good 
to eat herbs and fruit. Grains such as wheat, com, 
and rye also are good for us. lEnd of Scene V.] 

Joseph, the prophet, met with the brethren at 
the School of the Prophets and explained to them 
the Word of Wisdom. He told them the promise that 
went with living it and the physical blessing that 
would be received. If we will remember to do these 
things, the Lord has told us that we will be healthy; 
that we can run and not be weary, we can walk 
and not faint. 

Isn't it wonderful to have a Father in heaven 
who really cares enough what happens to us that he 
will tell us what is best for us to eat and drink? 
[End of Scene V/.] 

How To Present the Flannelboard Story 

Key to Flannelboard Figures 

OT— Old Testament; BM— Book of Mormon; NT— New 
Testament; CH — Church History; ML — Modern Life. 

Charaelerf and Props Needed for This Presentation Are: 

Fruit trees, berry bushes, and grape vines. (OT194.) To be 

used in Scene I. 
Adam and Eve. (Use flannelboard figure (OT190) from 

the story, "The Sabbath Day Is a Holy Day," The 

Instructor, December, 1967.) 
Prince of the eunuchs. {OT195.) To be used in Scene II. 
Melzar, the boys' guardian. (OT196.) To be used in 

Scene III. 



Daniel and his three friends. (OT197.) To be used in 

Scenes II and III. 
Other boys at the king's palace. (OT198.) To be used in 

Scene III. 
Tray of king's food. (OT199.) To be used in Scene II. 
Tray of food that pleased the Lord. (OT200.) To be used 

in Scene III. 
Joseph Smith praying. (CH145.) To be used in Scene IV. 
Liquor, coffee, tea, cigarettes, pipe; also grain (wheat, 

corn), vegetables, fruits, meat. (Find pictures in any 

magazine.) To be used in Scene V. 
The Doctrine and Covenants. To be used in Scene V. 
Joseph Smith talking at the School of the Prophets. (CH 

146.) To be used in Scene VI. 

Order of Episodes-, 

Scene I: 

Scenery: The Garden of Eden. 

Action: Adam and Eve clothed in animal skins look 
at fruit trees, berry bushes, grape vines. 

Scene II: 

Scenery: Interior of King Nebuchadnezzar's palace. 
Action: Daniel and his friends are seen talking to the 
prince of the eunuchs. They have just been of- 
fered the king's food. They refuse and ask for food 
and drink that our Heavenly Father has said is 
good for them. 

Scene III: 

Scenery: Same as Scene II. 

Action: Melzar looking at Daniel and his friends and 
the other boys who live at the king's palace and 
have been eating the king's food. Daniel and his 
friends are much healthier and stronger looking. 

Scene IV: 

Scenery: Indoor scene. 

Action: The Prophet Joseph Smith kneeling in prayer 
to ask the Lord's guidance about the use of tobacco. 

Scene V: 

Scenery: Word of Wisdom. 

Action: Pictures explaining the Word of Wisdom: cof- 
fee, liquor, tea, cigarettes, pipe; also grain (wheat, 
corn, etc.), vegetables, fruit, meat. Book, the Doc- 
trine and Covenants. 

Scene VI: 

Scenery: Indoor scene. 

Action: The Prophet Joseph at a meeting of the 
School of the Prophets is explaining the Word of 
Wisdom and the promises and blessings that go 
with living it. 



iBrigham Young, Journal of Discourses; Vol. 13, page 277. 



Library File Reference: WORD OF WISDOM. 




116 



THE I NSTRUCTOR 



Teacher Development Article for Faculty Meeting 

How To Enjoy 
Being Supervised 

hy Rex D. Pinegar* 



Supervision is the process of assisting another 
person through observing his performance and pro- 
viding useful, appropriate, and kindly suggestions. 
Such a process places much of the responsibility for 
success upon the person being supervised. In the 
Sunday School program of the Church an effort is 
being made to assist teachers through classroom 
supervision. One of the assignments of the superin- 
tendency, the Junior Sunday School coordinator, 
and the teacher trainer is to visit classrooms each 
Sunday. Here are some suggestions for you, the 
teacher, which should increase your ability to enjoy 
being supervised. 

1. Be prepared. Prayerful study of the lesson 
two or three weeks in advance will enable you to 
formulate appropriate objectives, gather varied ma- 
terial on the lesson content, and aid you in keeping 
each lesson in proper perspective as one lesson 
leads to another. Specific objectives help avoid the 
tendency to ramble and thus provide a more mean- 
ingful learning sequence for the student as he builds 
one concept upon another. A teacher who is pre- 
pared to follow through welcomes the kindly evalua- 
tion of a supervisor who has visited the class. 

2. Use the supervisor. As you plan your lesson, be 
thinking of the individual members of your class. 
Knowing the students' particular needs and the 
strengths of the member of the superintendency re- 
sponsible for your class should help you to know how 
the supervisor can assist during his class visit. Per- 
haps he can help by sitting next to a student who 
sometimes has difficulty behaving as he should; it 
may be best to have him observe your use of teach- 
ing aids and make suggestions following class. If 
you wish, you may provide the supervisor with a 
checklist designed to provide specific helps. The 
supervisor may be an excellent resource person for 
the particular lesson. You should not use the visi- 
tor as a "crutch," however, in the lesson presentation. 
Often the supervisor can aid you most by being in 
the class as a silent supporter. The teacher who 
sees the supervisor as a support will enjoy being 
supervised. 

3. Make the supervisor welcome. When the super- 



visor enters the classroom, extend a word of greeting 
and introduce him to the class. Let him know how 
glad you are to have him meet your class members. 
This takes the awkwardness out of the situation 
and makes it easier for both teacher and supervisor 
to enjoy the classroom visit. 

4. Proceed with the lesson. Following the brief 
introduction of the supervisor to the students, indi- 
cate a place for him to sit and move immediately 
into the lesson. You cannot ignore the presence of 
another adult in the room, but you should do your 
best not to let the situation change your planned 
approach to the lesson. By proceeding with the 
lesson you will put both supervisor and students at 
ease and will likely improve your own state of mind. 
Having come to class prepared to lead students to- 
ward a specific objective, concentrate on doing this 
and you will gain more joy from being supervised. 

5. Visit with the supervisor after class. Counsel- 
ing with the supervisor after class enables you to 
take advantage of his help. He has seen you develop 
a sequence of learning experiences, and he may make 
useful comments regarding teaching behavior, teach- 
ing techniques, rapport with the children, etc. If 
you have provided him with a checklist, discuss the 
responses he has made on the sheet. During this 
brief (five-minute) visit try to determine what you 
have done well and discuss how you would change 
things if you were to teach the lesson again. The 
supervisor may want to meet with you later to dis- 
cuss problems in greater depth. The teacher who 
gets help from his supervisor will gain joy from 
being supervised. 

Joy comes from reciprocal love. Remember, the 
supervisor is working with you to make a kindly 
evaluation. He has your welfare in mind. You can 
enjoy being supervised. 



*Rex D. Pinegar is a member of the Sunday School general board. 
He was born in Orem, Utah, and received his B.S. degree at Brigham 
Young University in 1958. He took his M.A. at San Francisco State 
College in 1962 and his EdD degree at the University of Southern 
California in 1965, after completing a two-yeat fellowship. Besides 
teaching at BYU, he has worked in many organizations for retarded 
and exceptional children, and is president of Utah Federation of 
Councils for Exceptional Children. He has served the Church as a 
stake missionary, home teacher, president of his seventies quorum, 
and stake YMMIA superintendent. He lives in Pleasant View Third 
Ward, East Sharon Stake, Provo, Utah, with his wife, the former 
Bonnie Lee Crabb; they have five children. 
Library File Reference: TEACHERS AND TEACHING. 



MARCH 1968 



117 




The Sunday School- 
Our Image as a Churcli 



Recently a teacher in one of our 
Sunday School classes asked, "Who 
is God?" Several answers were pre- 
ferred by members of the class. 
Then the teacher said, "I'll tell you 
who God is. God is free agency." 

In another Sunday School class, 
across the nation, a teacher read to 
the class from the manual. Even 
when he wasn't reading, his eyes 
were directed at the floor, rather 
than keeping in contact with class 
members. 

Another teacher in one of our 
Sunday Schools was a new convert. 
When questions came from the au- 
dience, she eventually broke down 
because she was unable to answer 
the queries. She thought a teacher 
must be able to answer any ques- 
tion a class member might ask. 

In still another Sunday School 
the teacher said, "I'm not going to 
teach the lesson from the manual 
this morning." Then she com- 
menced to discuss an article from 
the Reader's Digest which was 
foreign to the lesson objective. 

Superintendent, is one of these 
actual cases from your Sunday 
School? Do any of your teachers 
present false doctrine? Do any of 
your teachers bore their students 
by reading the lesson? Do any of 
your teachers consider it necessary 
to set themselves up as authorities 
who must have the answer for every 
question asked? Do any of your 
teachers substitute current-event 
discussions for the lessons in the 
manual and the lesson objectives 



Superintendents 



as stated therein? If so, you are 
not doing your job. 

There are two basic responsi- 
bilities in operating a Sunday 
School. One is administration. 
The second is teacher training, 
teacher development, and teaching 
improvement. 

Administration involves setting 
up an organization in the Sunday 
School; effectively organizing the 
worship service, prayer meeting, 
and faculty meeting; instructing 
the faculty on administrative prob- 
lems; and motivating all Sunday 
School personnel. 

Too many superintendents have 
an understanding of the responsi- 
bility in the administrative area 
but completely fail to recognize 
their responsibility in the teaching 
area. As a Sunday School super- 
intendent, you should have three 
teaching programs in process: (a) 
pre-service teacher training, (b) in- 
service teacher development, and 
(c) in-service supervision. 

The pre-service teacher training 
course is a 26-week course entitled 
Teaching the Gospel and is taught 
under direction of the teacher 
trainer. The students for this 
course are selected and called by 
the bishop. 

The in-service teacher develop- 
ment lesson is taught in faculty 
meeting by the teacher trainer. 
Subjects to be presented are found 
each month in The Instructor in 
the feature entitled, "Teacher De- 
velopment Lesson for Faculty 
Meeting." However, if the teacher 
trainer recognizes a subject on 



which his Sunday School faculty 
needs special help, he may vary his 
subject accordingly. 

During the last six months of 
1967 members of the general board 
of the Sunday School visited every 
stake in the Church and presented 
the concept of in-service super- 
vision. This procedure is embodied 
in the film No Greater Call, which 
demonstrates how the in-service 
teacher supervision program works. 
Every ward and branch in the 
Church should have its Sunday 
School faculty see the film. It 
demonstrates two basic features: 
(1) how to supervise, and (2) how 
to be supervised. Put this program 
into effect and you will know 
whether any of the teaching ex- 
amples given above have taken 
place in your classes. 

In many respects the Sunday 
School is the front for the Church. 
Someone has said, "Clothes don't 
make the man, but they make nine- 
ty percent of what you see of him." 
likewise, the Sunday School 
doesn't make the Church, but it 
makes a great deal of what people 
see of it. 

Pre-service teacher training, in- 
service teacher development, and 
in-service supervision are important 
keys to improving our image as a 
Church and to changing the be- 
havior of individuals so that it more 
nearly conforms to the principles 
taught by our Savior. 

— Superintendent 
Roy den G. Derrick. 



Library File Reference: 

LOCAL LEADERSHIP. 



SUNDAY SCHOOL- 



US 



THE INSTRUCTOR 



Memorized Recitations 



For May 5, 1968 

The scriptures listed below 
should be memorized during March 
and April by students in Courses 
15 and 19. During the Sunday 
School worship service on fast day, 
May 5, 1968, each class will recite 
in unison its respective passage. 

Course 15: 

(In the context of this scripture 
Christ foresees the apostasy; he 
warns his disciples to hold firm to 
the gospel and to be wary of false 
prophets.) 

"And J^isus answered and said 
unto them, Take heed that no man 
deceive you. For many shall come 

Answers to Your Questions 



in my name, saying, I am Christ; 
and shall deceive many." 

—Matthew 24:4, 5. 

Course 19: 

(In this scripture Amulek ex- 
plains that through the sacrifice 
of Christ we have hope of eternal 
Ufe, through faith in Christ and 
his teachings. Here "believe" im- 
plies faith, repentance, baptism, 
and continued obedience to the 
gospel of Christ.) 

"And he shall come into the 
world to redeem his people; and he 
shall take upon him the transgres- 
sions of those who believe on his 
name; and these are they that shall 
have eternal life, and salvation 
Cometh to none else." 

—Alma 11:40. 



Enrichment Material for Courses 



Q. Will the general board please 
supply specific enrichment materi- 
als for Courses 9 and 11? 

— East Lansing Stake 

A. Since receiving your inquiry, 
the Teaching Aids Specialists' 
committee has published the 
Teaching Aids Specialists' Guide 
covering every lesson for each 
course during the year, listing ref- 
erences to pictures, maps, books, 
charts, articles, posters, and other 



enrichment material which is usu- 
ally contained in a library. This 
book can be obtained from Church 
Distribution Center, 33 Richards 
Street, Salt Lake City, Utah 
84111, at a cost of $1.50. Specific 
enrichment for each course is also 
published monthly in The In- 
structor magazine. 



The Priesthood Genealogy Class 

Q. Are priesthood genealogy 

classes held during Sunday School? 

— Houston Stake. 



COMING EVENTS 

April 5, 6, 7, 1968 
General Conference 

• • • 

April 7, 1968 
Sunday School Conference 

• • • 

April 14, 1968 
Easter Sunday 

• • • 

May 12, 1968 
Mother's Day 



A. "Genealogy in Action" is to 
be held in conjunction with MIA. 
If stake presidents and/or bishops 
feel that local conditions require 
this class be held Sunday morn- 
ing, it should be conducted as an 
adult class during the regular Sun- 
day School class period. It must 
not take the place of either the 
Gospel Doctrine or Family Re- 
lations class, nor be held during 
opening exercises in competition 
with the regular Sunday School 
program. (See Priesthood Bulletin, 
March-June, 1967.) 



PRESERVE THE INSTRUCTOR 
IN AHRACTIVELY BOUND VOLUMES 

Bound volumes sell for $6.75 when all magazines are furnished 
by The Instructor. When a subscriber supplies his own issues, the 
binding charge is $3.75. 

If the volumes are to be returned by mail, please include 45(6 
for postage. Names will be imprinted in gold at no extra cost. 

Mail or bring the edition you wish bound to The Instructor, 79 
South State Street, Salt Lake City, Utah 84111. 



NOW AVAILABLE 

The new edition of the Sun- 
day School Handbook is now 
in print, and may be ordered 
from Church Distribution 
Center, 33 Richards Street, 
Salt Lake City, Utah 84111. 
Price, 500. 



MARCH 1968 



119 



Our Worshipful 
Hymn Practice 

Senior Sunday School Hymn for the Month of May 




Hymn: "Come, We That Love the 
Lord"; author, Isaac Watts; composer, 
Aaron Williams; Hymns — The Church 
of Jesus Christ of Latter-day Saints, 
No. 25. 

Make a joyful noise unto the Lord, 

all ye lands. 
Serve the Lord with gladness: 
Come before his presence with 

singing. 

(Psalm 100:1, 2.) 

Thus spake the "sweet psalmist 
of Israel." (2 Samuel 23:1.) And 
in what better manner can we ex- 
press joy for our faith than by 
giving utterance with the most 
personal and yet expressive means 
at our disposal — the singing voice, 
the instrument we all possess? 

The scriptures abound in refer- 
ences of the need to show praise 
and love for our Heavenly Father 
in song; and these texts have sup- 
pHed eloquent verses for both 
anthems and hymns. How impor- 
tant it is that our musical offerings 
to "The God who rules on high" 
be superior musically and textually, 
and beyond reproach in any way, 
since it is to Him that we sing in 
the worship service! 

However, we must sing hymns 
which, while eloquent, present mes- 
sages significant to us as worship- 
ers, in order that our voices may 
join together vigorously and se- 
curely to speak the words from our 
hearts. Surely no member of the 
Church who has a secure testimony 
can gainsay such a text as the one 
under consideration this month. 

Isaac Watts, the remarkable 
Englishman who wrote these 
verses, is the author of no fewer 
than 14 of our hymns; and none 
carries a more direct and vigorous 



message than this one. Choristers 
are reminded once again that with- 
out a complete knowledge of the 
hymn text they cannot expect to 
do an adequate job, not to men- 
tion a superior one, in presenting 
this hymn. If they will read it 
aloud during the preparation 
period prior to Sunday, and en- 
deavor to capture the full impact 
of its meaning, they can have it so 
firmly in mind that it is necessary 
only to glance at it from time to 
time in conducting. With a hymn 
as short as this one, this procedure 
is entirely feasible for most chor- 
isters, and should be the goal for 
all. 

Come, we that love the Lord, 
And let our joys be known; 
Join in a song with sweet accord, 
And worship at his throne. 

Let us consider these lines a mo- 
ment. It must be inconceivable to 
a chorister that anyone who comes 
to Sunday School with real intent 
can question the urgency of the 
first stanza. Would any in at- 
tendance deny that he loves the 
Lord and wishes to "worship at His 
throne"? 

An even stronger challenge ap- 
pears in the next stanza: Let those 
refuse to sing Who never knew 
our God. Certainly from this point 
on, the rafters should be ringing 
with full-bodied sound! Make sure 
the hymn is sung in its entirety. 
Although many of our hymns can 
be shortened without appreciable 
loss in meaning, this one cannot. 
Some hymns have stanzas which 
are more or less self-contained and 
make sense in themselves. Note, 
however, that were you to conclude 
the present hymn after the third 



stanza, not only would the com- 
plete meaning be lost, but you 
would end in the middle of a 
sentence! The admonition to un- 
derstand the message of the words 
in every hymn used in the Church 
is one of the most important that 
can be offered in this column. 

Musically, this hymn might be 
said almost to "sing itself," The 
melody is unsophisticated but well 
conceived, with good voice lead- 
ing throughout. The same thing 
is true of the other voices, if the 
hymn is sung in parts. There is 
sufficient interest in the various 
lines to challenge musicians in the 
congregation, without taxing the 
less capable singers. In fact, this 
is an ideal opening hymn; and it is 
hoped that choristers will make 
use of it as such in the future. 

Again, do not try to read too 
many musical ideas into a hymn 
such as this, but let it evolve 
naturally. In other words, let the 
congregation breathe after the 
dotted half note in the second full 
measure if they so desire (and 
they will!), even though in the 
second stanza there is no comma 
there. It is only important that 
the musical thought continue un- 
abated. Remember, there is no 
hard and fast rule about breathing 
at each comma, either. In this 
case such a breath would be desir- 
able, except after the word "ac- 
cord" , in the first stanza; the 
natural inclination here is to pro- 
ceed on to the climactic note in 
the next measure. 

Because this is a short hymn, 
there is really no need for an inter- 
lude between verses. (This custom 
is open to question. However, if a 
hymn is long, an interlude in the 



120 



THE I NSTRUCTOR 



middle may be not only appro- 
priate, but desirable.) 

Conduct in broad, straightfor- 
ward movements, with a manner 
expressing confidence and rapport 
with your congregation, and they 
cannot help but sing this excellent 
hymn from their hearts. 



Mention was made earlier of the 
need to employ the very best music 
in our worship services. One is re- 
minded of the words of the great 
nineteenth-century composer, Jo- 
hannes Brahms: "The eagle soars 
upwards in loneliness, but rooks 
flock together. May God grant that 



my wings grow thoroughly and that 
I belong at last to the other kind.*' 
May we, too, as church musicians, 
soar upward and strive to bring our 
congregations into greater aware- 
ness of sublimity in musical expres- 
sion. 

— Ralph Woodward. 



Junior Sunday School Hymn for the Month of May 



Hymn: "Morning Thanksgiving;" words 
and music by Evan Stephens; The Chil- 
dren Sing, No. 193. 

(The first Sunday of May will prob- 
ably be largely taken up with final 
preparation of the music for Mother's 
Day on the second Sunday. ({See last 
month's Instructor for the music for 
Mother's Day.) The following Hymn of 
the Month might be introduced on the 
third Sunday if time has not allowed 
its earlier presentation. It might be wise 
to wait until after Mother's Day to lift 
the cover on our "months-of-the-year" 
poster for May, as our April picture re- 
minds us of the music prepared for 
Mother's Day.) 

Sister Adams had prepared a 
picture of a child at his bed on a 
beautiful morning, with the sun 
warming all it caressed, to remind 
the children of this month's hymn 
of gratitude for the beauties of 
nature. However, she did not im- 
mediately let the children see what 
was hidden behind the May cover 
on the poster. Instead, she had 
three pictures mounted for display 
before the Junior Sunday School: 
one of a quiet night scene (a horse 



in the moonlight among trees near 
a pasture brook), one of some 
hard-working farm hands pitching 
hay beneath a burning sun, and 
one of a beautiful mountain peak 
at morning. She asked the children 
to study the three pictures care- 
fully and see how each one made 
them feel, as Sister Bentley played 
the new hymn of the month on 
the organ. Then she asked them 
to tell her which picture seemed 
to accompany the music best. (It 
is very important that each sin- 
cerely offered opinion of the 
children be warmly received. There 
is, after all, no one right answer, 
and the purpose is to get the 
children to listen, to feel, and to 
express what has taken their 
attention. ) 

After the children had responded 
and told why they felt as they 
did, Sister Adams said, "I'm going 
to put this beautiful mountain 
scene in front of the other pictures 
this morning. High on a mountain 



such as this, not too far from 
where President McKay lives, 
there is a beautiful ledge" (and 
she pointed to an imaginary spot 
where such a ledge might be) "on 
which a short but very strong pine 
tree grew. Because its boughs had 
held up heavy snow for most of 
each year of its life, the top was 
flattened rather than pointed." 
(Sister Adams dramatized the 
boughs, heavy with snow, as she 
spoke and showed a picture she 
had drawn of such a tree.) 

"Can you imagine a grown man 
chmbing the mountain to that 
ledge and then climbing that tree 
to sit cross-legged in the very top, 
where the boughs were flattened? 
There really was such a man, and 
he really did that. His name was 
Evan Stephens. He used to sit in 
the top of that tree for hours and 
look at the beauties of our Heav- 
enly Father's world. He felt so 
grateful every day for the beauti- 

(Concluded on page 125.) 



May Sacrament Gems 

Senior Sunday School 

"... See that ye partake not of 
the sacrament of Christ unworth- 
ily; but see that ye do all things 
in worthiness. . . ."^ 

Junior Sunday School 

Jesus said: "This is my com- 
mandment, That ye love one an- 
other, as I have loved you."^ 



^Mormon 9:29. 
2John 15:12. 



Prelude 



m 



zsxz 



Postlude 



^ 



w 



^ 



Organ Music for May Sacrament Gems 



'y ^1' i f V 



J-^ 



i 






^ 



T 



DELMAR H. DICKSON 



i 

zr 



f^ 



JOZ 



:«= 



^^ 



3x: 



MARCH 1968 



121 



The following is a classroom conversation 
which brings out the qualities of Ruth, the 
girl from Moah, and some facts about . . , 

LOYALTY, 

THE GOLDEN RULE 

by Rex D. Pinegar 

(A Sample Lesson Plan) ^ 
Topic: Loyalty (Ruth, the Girl from Moab).^ 
Main Concept: Loyalty is a quality of character 

which brings blessings from the Lord. 
Objective: When the students complete today's les- 
son, they will be able to do the following: 

a. state an example of loyalty from their own 
lives, 

b. select an act or acts of loyalty to the Lord 
which they will perform during the coming 



(For Course 5, lesson of March 17, "We Are Trusted"; for Course 
11, lesson of May 5, "Ruth, the Girl from Moab"; for Course 13, 
lesson of May 26, "An Evening Among Friends"; for Course 15, 
lessons of March 3 and 10, "Paul Addresses a King" and "Paul's 
Greatest Victory"; for Course 25, lessons of March 31 and May 19, 
"Greater Love Hath No Man" and "Highlighting the Importance of 
Others"; for Course 27, lessons of March 31 and April 21, "Making 
Choices" and "Be Ye Therefore Perfect"; for Course 29, lesson of 
March 24, "Spiritual Gifts"; to support family home evening lessons 
28 and 33; and of interest to all parents and teachers.) 

^This technique is also helpful to parents as they teach the 
family home evening lessons. 

i^Marion G. Merkley, Old Testament Stories (Manual for the Sun- 
day Schools, Church of Jesus Christ of Latter-day Saints, Course 11); 
lesson 35, "Ruth, the Girl from Moab." 

Photos by Gerald Silver. 




"Now think of your truest friend. How do you feel toward 
this friend, and how do you show your loyalty to her?" 

(Teacher, Carol Jackman, talks with Lynn Pusey. Other class 
members, 1. to r., Pat Phillips, Bobby Bateman, Scott Hargreaves, 
Tamara Carroll, Lori Patterson, Shaun Onyon, Michael Peterson. 
Course 11 class, Butler Fourth Ward, Butler West Stake Salt Lake 
City.) 



week and report on at the beginning of the 
next class period. 

LEARNING ACTIVITIES 

1. Greeting: 

The teacher greets each student by name. He 
congratulates Paul on his birthday, coming this 
week. (Paul is the boy she is particularly trying to 
reach with today's lesson.) He will now be eUgible 
to receive the priesthood; he will be expected to 
respect it and be LOYAL to his calling. 

2. Opening Prayer. 

3. Recall (Show) : 

The teacher asks the students to think of their 
truest friend. Name some things he would do to 
show you he is a true friend. (Teacher lists the stu- 
dents' examples on the chalkboard.) How do you 
feel toward this friend? What kind of feeling do you 
have inside when you are together? 

Are you a true friend to someone? What kinds 
of things do you do to show your loyalty to him or 
her? (Teacher lists these suggestions on the chalk- 
board. It may also be a good idea to have the 
students list these things in their notebooks.) 

4. Discussion: 

Students discuss the examples they have given 
of true friendship (loyalty) by comparing each ex- 
ample with the suggestions listed on the board. 

The teacher now shares the experience of "Ruth, 
the Girl from Moab" from the lesson manual. (The 
script below will help her prepare, since it contains 
the actual words of a 10-year-old girl who was 
taught this lesson by the same method.) Following 
the sharing of "Ruth," the teacher asks the students 
to discuss the quality of loyalty shown by Ruth. 

5. Appreciation: 

The students are asked how the experience of 
Ruth was like the experiences they have had in be- 
ing loyal to their friends. The teacher compares the 
lists on the board with the experiences of Ruth as 
directed by the responses of the students. 

The teacher expresses her appreciation for the 
loyalty shown by the students in attending class 
and in giving examples. Since Paul is the target 
today, she particularly mentions his example — ei- 
ther his coming to class, or if it is appropriate, the 
friend-loyalty example he gave. 

6. Application and Evaluation: 

The students are asked to write down — in their 
notebooks or on paper which the teacher provides — 
an act of loyalty to the Lord they will perform each 
day of the coming week. (See sample chart, page 
125.) The results of their actions will be reported 
during the first part of the next class period. 

The teacher closes the lesson period with her 



122 



THE I N STR U CTOR 



testimony on the value of loyalty to the Lord and 
the blessings it brings to her life. 

7. Closing Prayer: 

The student giving the closing prayer asks his 
Heavenly Father to help the teacher and class mem- 
bers to be loyal to Him during the coming week. 

LOYALTY 

Teacher: Lisa, I'm glad to have you with me today. We're 
going to talk about something you really need to know, 
something that I need to know, something that will 
help both of us to be better people. Would you be will- 
ing to help me learn? 

Lisa: Yes. 

Teacher: I am happy to be with you. You know it's fun 
to be together with friends, isn't it? 

Lisa: Yes. 

Teacher: It's soon going to be a new year. Do you have 
any resolutions you're going to make? 

Lisa: Well — not to quarrel so much. 

Teacher: Quarrel? Do you usually quarrel? 

Lisa: Sometimes. 

Teacher: With whom? 

Lisa: My sisters and my brother. 

Teacher: Don't you love them? 

Lisa: Yes. 

Teacher: Does quarreling help you to love them? To be 
a true friend to them? 

Lisa: No. 

Teacher: Do you think if you could get so you didn't quar- 
rel so much, you could make true friends of your sis- 
ters and brother? 

Lisa: Yes. 

Teacher: I want you to think about making TRUE 
friends of people. Think of your truest friend. (Pause.) 
Can you think who it is? 

Lisa: Well, I have two of them. 

Teacher: Do you want to tell me their names? 

Lisa: Yes, Sharon and Shawna Smith. 

Teacher: Do Sharon and Shawna show they are true to 
you? Name some of the things they do to show that 
they're your true friends. 

Lisa: Well, they share things with me, and give me pres- 
ents at Christmastime and my birthday. They invite 
me to play with them and go ice-skating with them. 

Teacher: How do you feel toward them when they do 
things like this for you? 

Lisa: Oh, I feel happy. 

Teacher: What kind of feeling do you have inside? 

Lisa: A good one. 

Teacher: Can you tell about how it feels? 

Lisa: Well, it just makes you feel reaUy happy. You're 
glad that they do things for you and with you. 

Teacher: The good feelings you have toward Sharon and 
Shawna are the result of things they do to show they 
are true to your friendship. They love you and this 
is the one way to show their love. What kinds of things 
do you do to show you're true to them? 

Lisa: Well, I do the same things back to them. 

Teacher: What kinds of things? 

Lisa: Yesterday I was going to invite them to go ice-skat- 
ing, and I invite them down to play, and different 
things. 

Teacher: Have you ever had a friend who would stick up 
for you when others were saying unkind things about 




"Ruth was loyal to Naomi. Ruth said, 'Naomi, don't ask 
me to leave you! I'll go and live in your land with you.' " 

you, or who went somewhere with you when it would 
have been eeisier for her to remain where she was? 

Lisa: Yes. 

Teacher: How did that make you feel? 

Lisa: Good. 

Teacher: How did you know she was sticking up for you? 

Lisa: I could tell by the way she acted; by the things she 
said. She'd say something that was being on my side, 
something that would make me feel better — that it was 
okay, or don't listen to them, or something. 

Teacher: That's fine. Let me share an example of a girl 
who was as true a friend as she could be. She must 
have made her mother-in-law feel good, just as your 
girl friend made you feel good. This true friendship 
we've been talking about is what we call loyalty. It 
involves being loyal to someone or true to them. Have 
you ever heard a story from the Old Testarnent about 
a girl named Ruth? 

Lisa: Yes. 

Teacher: Would you like to hear how she was true — loyal 
to someone? 

Lisa: Yes. 

Teacher: 

Two girls, Ruth and Orpah, had gone to live with 
their mother-in-law, Naomi, and they were taught 
in her home about Jehovah, the God of Israel. Ruth 
learned to love and serve Jehovah, and she gave up 
the idol worship that she had learned in her land 
of Moab. 

Now, when the two sons of Naomi died, she was 
left without a husband or sons in this strange land. 
She wished that she might die also. Her two daugh- 
ters-in-law, Ruth and Orpah, tried to comfort her 
and help her through this mourning for the loss of 
her husband and sons. Naomi wanted to return to 
Canaan, the land of her birth and her people. She 

{Continued on following page.) 



MARCH 1968 



123 



LOYALTY— THE GOLDEN RULE {Continued from preceding page.) 




"This Loyalty Chart is for writing down, each day through 
the Week, any act of loyalty to others and to the Lord." 

heard that the famine that had driven them from 
Canaan was over, and she was now prepared to go 
back. She was anxious to return to Canaan because 
she was poor and lonely. She had no one in the 
land of Moab except her daughters-in-law. Ruth 
and Orpah decided that they should go with Naomi, 
but Naomi told them, "No, you shouldn't come' with 
me. The Israelitish people a^e clannish. They stick 
together in groups, and you wouldn't be welcomed 
there very readily because you are not Israelites. 
And anyway, you should remain here because I have 
no more sons. There wouldn't be a very good chance 
for you to get husbands there." Orpah, upon hear- 
ing this, gave Naomi her love and bade her farewell; 
she decided to remain in her own land. But not 
Ruth. No, Ruth was loyal. You know what you said 
about your friends, when they are loyal to you, you 
like to be with them and you invite them to go 
places with you; and sometimes you tell other peo- 
ple what fine frienda you have — what good people 
they are. Well, that is just what Ruth did. Ruth 
said, "Oh, no, Naomi! I will go with you wherever 
you go. And when you go to your land, your people 
will be my people, and your God, my God." 

Do you think Naomi was a true friend to Ruth? 
Lisa: Yes. 
Teacher: Do you think Ruth was a good friend to 

Naomi? 
Lisa: Yes. 
Teacher: 

Now, let us see what Ruth did because she was 



loyal. She helped her mother-in-law, Naomi, carry 
all of her possessions into the land of Canaan. When 
she got there, Ruth went out to get a job to help 
pay for the things they needed. Now, is that being 
a loyal friend? Ruth went to work in the fields of 
a certain wealthy man named Boaz. Boaz noticed 
Ruth. She was a lovely girl, and he wondered who 
she was. He was so impressed that he said to his 
workmen, "Now, as you go through the fields to- 
day, leave a little bit more of the grain, so that 
when Ruth comes along she will have more to pick 
up." In those days when the rich men went to their 
fields to harvest, they left a certain amount of the 
grain behind for the poor people of the village to 
gather, so that they might have food. They didn't 
just give the food to them. The poor people had 
to earn it by picking it up for themselves. 

Finally Boaz found out that Ruth was the 
daughter-in-law of his cousin, Naomi. Boaz was so 
impressed when he found out about the love and 
loyalty of Ruth to Naomi that he asked Ruth to 
become his wife. So the very thing that Naomi had 
thought was impossible for Ruth came about — she 
obtained a husband among the Israelites. 

Teacher: Now, Lisa, can you think of an example in your 
own life, when you have been loyal to someone? I 
know you're not old enough to be out looking for a 
husband as Ruth was, but can you tell of a time 
when you have been loyal to a friend? 

Lisa: Yes. There is a new girl in our school class and her 
name is Virginia, and nobody hardly ever plays with 
her except a girl named Cindy Carol. I have two 
friends. We usually play together, but my friends don't 
like to have Virginia play with us. Well, one day Vir- 
ginia didn't have anybody to play with because Cindy 
was sick, so I played with her — and it made me feel 
better. 

Teacher: Now, were you being loyal to your friends that 
day? I thought you said they didn't like to have Vir- 
ginia play with them — and then you went and played 
with Virginia. Were you still being loyal to your 
friends? 

Lisa: No. I didn't think I was. 

Teacher: You didn't think you were? Were you doing the 
right things? To whom were you being loyal? 

Lisa: Virginia. 

Teacher: Were you being loyal to someone else? 

Lisa: Yes. 

Teacher: Who? 

Lisa: Heavenly Father. 

Teacher: How were you being loyal to him? 

Lisa: Well, he said to do unto others as you would have 
others do unto you; and I always want somebody to 
play with me, so I went and played with her. 

Teacher: Now, Lisa, do you remember how you felt when 
you were playing with her? You just said that it made 
you feel good. Can you tell me a little bit about how 
you felt? 

Lisa: Well, I felt happy and I knew I was doing good and 
— well, I can't explain it. 



124 



TH E I NSTRUCTOR 



Teacher: Lisa, how was your experience with Virginia like 
the experience Ruth had in being loyal to her mother- 
in-law, Naomi? 

Lisa: Well, Ruth was loyal to her mother-in-law, and I 
was loyal to my Father in heaven. 

Teacher: Your loyalty, then, was being true to that which 
was right. Is that what you are telling me? 

Lisa: Yes. 

Teacher: Is dcir.g right a part of being loyal? 

Lisa: Yes. 

Teacher: What could you do this week that would show 
your loyalty to your mother? 

Lisa: 1 could help her fold clothes or do the dishes or 
something like that. 

Teacher: Is obedience a part of loyalty? 

Lisa: Yes. 



Teacher: Can you think of something you could do in 
terms of obedience that would show your loyalty to 
your mother? 

Lisa: Well, if she told me to tend the baby or watch my 
sisters or take my sisters to Primary I could obey her. 

Teacher: Lisa, I have a chart here called, "My Loyalty 
Chart." You will notice that it has all the days of the 
week up at the top. Down the side it lists things that 
you can do to show loyalty. You try these things. You 
select others of your own — parental obedience, attend- 
ing meetings, speaking kind words, doing chores cheer- 
fully, and others. Now let's see what you can do by 
next week. 

Lisa: All right. 



Library File Reference: TEACHERS AND TEACHING— TECHNIQUES. 



MY LOYALTY CHART 



To Show Loyalty 


MON. 


TUES. 


Wed. 


Thur. 


Fel 


Sat. 


Score 


Obey Parents 
















Speak Kind Words 
















Do Chores Cheerfully 
















Attend Meetings 

















JUNIOR SUNDAY SCHOOL HYMN FOR THE MONTH OF MAY (Concluded from page 121.) 



ful world our Heavenly Father had 
made for him that he wrote a song 
of thanks. 

"Brother Sorensen of our bish- 
opric remembers singing that song 
when he was a boy in Sunday 
School; I have asked him to come 
and sing it for us so we can learn 
it. After we listen, can you tell 
some of the things that the com- 
poser is describing to us, as he 
looks out from his high place?" 

The children listened, expressed 
what they had heard, then lis- 
tened again as Brother Sorensen 
sang the first verse once more. 
They all hummed with him as he 
sang the first verse a third time. 

"Isn't that a cheerful way to 
tell our Heavenly Father how 
much we enjoy his beautiful 
world? I think we know why young 
people loved Evan Stephens, who 
composed that song." 

For Brother Sorensen's comfort, 
the organist had written out a 
copy of the hymn in the key of F. 

MARCH 19 68 



And as is so often true of songs 
in 6/8 meter which swing in two's 
with three subdivisions on each 
pulse, the tempo has to go slow or 
the singers will be breathless. If 
you will practice with the second 
hand of a clock until you can 
match one pulse per second, you 
will have a speed which will allow 
children to sing all the notes and 
still take breaths. 

Let us join in a 
Seconds: 1 2 

song in the morn-ing 

Seconds: 1 2 

On subsequent Sundays Sister 
Adams helped the children to feel 
the swing of two's and particularly 
to enjoy the interesting ascending 
phrases: 

Prais-ing the Lord for the light . . . 
Chas-ing the dark-ness of night , . . 
For all the bless-ings he doth . . . 

As they were learning the song, 
she would sing the other phrases, 



having them join her on these 
ascending melody lines, until fin- 
ally they were ready to sing the 
entire song with her. By the sec- 
ond Sunday of June they could 
sing it without her help. Of course, 
former hymns of the month were 
systematically reviewed from the 
poster of the months of the year. 



Note: Recently a chorister expressed 
doubt that her children were mature 
enough for the hymn-practice period. I 
asked if she meant the six-, seven-, and 
eight-year-olds. "Oh, no. We have only 
the two- to five-year-olds. The others go 
into the adult Sunday School." While 
hoping that her superintendency will 
recognize the problems created by this 
deviation from recommended procedure, 
it occurs to us to ask if Junior Sunday 
School workers are aware of the recom- 
mendation that three- and four-year- 
olds separate to classes immediately 
after the sacrament and that their mu- 
sic practice take place in the classroom. 
If a Junior Sunday School has only 
five-year-olds and younger, we would 
certainly recommend that the learning 
of new music take place in smaller 
classroom groups rather than in a large 
room with dozens of children. 



— D. Evan Davis, 



125 




An ''in** word today is relevant. We often 
hear that "religion should be relevant/' or 
"our challenge is to make the message of 
Christ relevant to twentieth-century man J* 
The Book of Mormon is doctrinally relevant^ 
and in it we find the answers to . . . 



EVERYMAN'S 

VITAL 

QUESTIONS 

by Joe J. Christensen* 



Today some young people (and old ones, too, 
for that matter) are dropping out of organized re- 
ligions because they do not find relevant, satisfying, 
or meaningful answers to life's most pressing ques- 
tions. Episcopalian Bishop James A. Pike in a re- 
cent article noted: 

The dropout crisis in both organized religion and 
organized society has become alarmingly clear dur- 
ing the past year. Young people — hundreds of 
thousands of them — have dropped out. They are 

(For Course 17, lessons of April 28 and May 5. "Corianton" 
and "Moroni vs. Zerahemnah"; for Course 19, lessons of April 21 
and May 5, "The Gospel as a Way of Life" and "Eternal Nature 
of Covenants and Ordinances"; for Course 25, lesson of March 31, 
"Greater Love Hath No Man"; for Course 27, lessons of March 10 
and May 19, 26, "Come Unto Christ," "The Role of the Prophet," 
and "Overcoming Through Christ"; for Course 29, lessons of May 
5 and 19, "The Book of Mormon"; to support family home evening 
lesson 28; and of general interest.) 



defiant, cynical, and apparently have given up all 
hope.' 

So many today seek what they consider to be 
real, relevant answers to life's perplexing problems. 
Almost every Christian desire satisfying answers to 
the question, "Who am I, and how do I relate to 
God, Christ, life here, and the hereafter?" Even 
though the Book of Mormon account spans more 
than two thousand years, it contains doctrinally 
consistent messages that are relevant in our nuclear 
age. Let us consider a few of them. 

CHRIST'S DIVINITY AND MISSION 

The divinity of Christ is challenged as much 
today as ever, yet one who receives a testimony of 
the validity of the Book of Mormon is confident of 
Christ's divinity. Literally from the frontispiece to 
the final page, powerful support is presented. The 
fact that Jesus is the Christ is one of its central 
messages. Prophetic visions of Christ's birth and 
mission are recorded by Nephi (1 Nephi 11:13-24); 
unusual signs at the time of his birth and death 
are predicted by Samuel the Lamanite (Helaman 
14:3-6 and 14:26-29); his life and resurrection are 
prophetically outlined in King Benjamin's magnifi- 
cent sermon (Mosiah 3:3-11). That Jesus Christ 
would be central to man's salvation was preached, 
prophesied, and written by Nephi more than five 
centuries before the Savior's birth, as indicated by 
this beautiful section: 

For we labor diligently to write, to persuade our 
children, and also our brethren, to believe in Christ, 
and to be reconciled to God; for we know that it is 
by grace that we are saved, after all we can do. 

And, notwithstanding we believe in Christ, we 
keep the law of Moses, and look forward with stead- 
fastness unto Christ, until the law shall be fulfilled. 

And we talk of Christ, we rejoice in Christ, 
we preach of Christ, we prophesy of Christ, and we 
write according to our prophecies, that our children 
may know to what source they may look for a remis- 
sion of their sins. (2 Nephi 25:23, 24, 26.) 

RESURRECTION 

Some people today seriously question whether 
Christ was literally resurrected. In fact, most who 
have been influenced by the movement to "demyth- 
ologize" the scriptures question whether the empty 
tomb was actually an historical fact.^ The Book of 

*Dr. Joe J. Christensen was born in Banida, Idaho. He served 
in the Mexican Mission from 1948-51 and returned to receive a B.A. 
degree at Brigham Young University in 1953. He took his PhD at 
Washington State University in 1960 and is now director of the Salt 
Lake Institute of Religion on the University of Utah campus. He 
has also been a captain in the Air Force. He has served the Church 
as a bishop and MIA superintendent, and is currently a high coun- 
cilor in the University First (Utah) Stake, where he and his wife, 
Barbara Kohler Christensen, are members of the 12th Ward. The 
couple have six children. 

^"Religion and Rebellion," by James A. Pike, Psychology Today, 
August, 1967, pages 45-49. Quoted by permission. 

^See The Interpreter's Dictionary of the Bible, volume 3, "Myth- 
ology," especially page 488. 



126 



THE INSTRUCTOR 



Mormon sheds refreshing light and conviction in this 
major area of man's concern. Jesus did die and 
come to life again, and with power the book testi- 
fies that all men will live again! 

The Prophet Jacob, Lehi's son, elaborates on the 
reasons for the resurrection more than five hundred 
years before it actually occurred. (See 2 Nephi 9: 
6-14.) Amulek and Alma both discuss the concept 
of a universal resurrection in which the wicked as 
well as the righteous will be resurrected. (See Alma 
11:41-45; and Alma 40.) Yet undoubtedly the most 
impressive evidence of Christ's resurrection was his 
own personal appearance on this hemisphere. If 
anyone desires to have a thrilling spiritual and 
scriptural experience, let him turn to 3 Nephi, chap- 
ters 11 to 26 inclusive, and read of the Savior's ap- 
pearance to those assembled in the land Bountiful. 
The resurrected Jesus was introduced by his Father 
as follows: 

Behold my Beloved Son, in whom I am well 
pleased, in whom I have glorified my name — hear 
ye him. (3 Nephi 11:7.) 

Jesus stretched forth his hand and said: 

Behold, I am Jesus Christ, whom the prophets 
testified shall come into the world. (3 Nephi 11:10.) 

Later, the Savior offered the Nephites the same 
tangible witness to his resurrection that he had ex- 
tended to his disciples in Palestine, with the follow- 
ing invitation: 

Arise and come forth unto me, that ye may 
thrust your hands into my side, and also that ye 
may feel the prints of the nails in my hands and in 
my feet, that ye may know that I am the God of 
Israel, and the God of the whole earth, and have 
been slain for the sins of the world. (3 Nephi 11:14.) 

BAPTISM, AN ESSENTIAL 

In spite of the fact that Jesus said, "... Except 
a man be born of water and of the Spirit, he can- 
not enter into the kingdom of God," (John 3:5), 
many hold that the ordinance of baptism is no long- 
er significant to man's salvation. However, baptism 
finds a consistent emphasis throughout the Book 
of Mormon. The earliest formal mention of bap- 
tism occurs before one has finished reading 16 pages 
of the Book of Mormon. (See 1 Nephi 10:9.) It is 
reiterated with moving, prophetic, historical, and 
logical reference throughout the entire record. A 
few moving passages concerning baptism are: 

(1) Nephi's discussion of why the Savior was to 
be baptized and the importance of baptism for every- 
one is found in 2 Nephi 31: 

And now, if the Lamb of God, he being holy, 
should have need to be baptized by water, to ful- 
fil all righteousness, then, how much more need 



have we, being unholy, to be baptized, yea, even by 
water! (2 Nephi 31:5.) 

(2) Christ's own admonition to all to be bap- 
tized was one of his first messages after his appear- 
ance on this hemisphere. (3 Nephi 11:17-35.) Note 
two verses: 

And whoso believeth in me, and is baptized, the 
same shall be saved; and they are they who shall 
inherit the kingdom of God. And whoso believeth 
not in me, and is not baptized, shall be damned. 
(3 Nephi 11:33, 34.) 

(3) From Mormon's epistle to his son Moroni 
comes the impressive logic denouncing the practice 
of infant baptism: 

Listen to the words of Christ, your Redeemer, 
your Lord and your God. Behold, I came into the 
world not to call the righteous but sinners to re- 
pentance; the whole need no physician, but they that 
are sick; wherefore, little children are whole, for 
they are not capable of committing sin; wherefore 
the curse of Adam is taken from them in me, that 
it hath no power over them; and the law of circum- 
cision is done away in me. 

And after this manner did the Holy Ghost mani- 
fest the word of God unto me; wherefore, my be- 
loved son, I know that it is solemn mockery before 
God, that ye should baptize little children. (Moroni 
8:8,9.) 

We can turn to the scriptures contained in the 
Book of Mormon and find there a rich, consistent 
source of answers to life's most pressing questions: 
Yes, Jesus is divine, he did rise from the dead and 
break the bands of death for all mankind; he is our 
Savior through his grace, and our exemplar and 
teacher through the great messages and ordinances 
he taught. 

In this era of unrest, deep concern, and spiritual 
dropouts, the Book of Mormon can help us find the 
answers to what the psychologist Carl Jung^ calls 
"everyman's question" — "Who am I and how do I 
relate to that which is infinite and ultimate?" And 
to the answer, another beautiful Book of Mormon 
scripture is relevant: 

And what is it that ye shall hope for? Behold I 
say unto you that ye shall have hope through the 
atonement of Christ and the power of his resurrec- 
tion, to be raised unto life eternal, and this because 
of your faith in him according to the promise. 

Wherefore, if a man have faith he must needs 
have hope; for without faith there cannot be any 
hope. And again, behold I say unto you that he 
cannot have faith and hope, save he shall be meek, 
and lowly of heart. 

If so, his faith and hope is vain, for none is ac- 

(Concluded on following page.) 

"Carl Gustav Jung (1875-1961) — prominent Swiss psychiatrist 
(considered by some to be second only to Sigmund Freud) and first 
president of the International Psychoanalytic Association. His writ- 
ings contain a mystical and religious emphasis. Among other pub- 
lished works are Psychology and Religion (1938) and Integration of 
a Personality (English translation 1939). 



MARCH 1968 



127 



EVERYMAN'S VITAL QUESTIONS (Concluded from preceding page.) 



ceptable before God, save the meek and lowly in 
heart; and if a man be meek and lowly in heart, 
and confesses by the power of the Holy Ghost that 
Jesus is the Christ, he must needs have charity; 
for if he have not charity he is nothing; wherefore 
he must needs have charity. 

And charity suffereth long, and is kind, and en- 
vieth not, and is not puffed up, seeketh not her own, 
is not easily provoked, thinketh no evil, and rejoic- 
eth not in iniquity but rejoiceth in the truth, bear- 
eth all things, believeth all things, hopeth all things, 
endureth all things. 

Wherefore, my beloved brethren, if ye have not 
charity, ye are nothing, for charity never faileth. 



Wherefore, cleave unto charity, which is the greatest 
of all, for all things must fail — 

But charity is the pure love of Christ, and it en- 
dureth forever; and whoso is found possessed of it 
at the last day, it shall be well with him. 

Wherefore, my beloved brethren, pray unto the 
Father with all the energy of heart, that ye may be 
filled with this love, which he hath bestowed upon 
all who are true followers of his Son, Jesus Christ; 
that ye may become the sons of God; that when 
he shall appear we shall be like him, for we shall 
see him as he is; that we may have this hope; that 
we may be purified even as he is pure. Amen. 
(Moroni 7:41-48.) 



EXAMPLES OF VITAL DOCTRINES CONSISTENTLY TAUGHT THROUGHOUT THE BOOK OF MORMON 









DURING AND AFTER 




DOCTRINE OR PRINCIPLE 


BEFORE CHRIST'S BIRTH 


CHRIST'S MINISTRY 




The Divinity of Christ's 
Birth, Mission, and 


1 Nephi 


10:414 


3 Nephi 
Mormon 


11:3-12 
7:10 






ll:12-o4 




Atonement 




19:610 




9:1-3 






2 Nephi 


25:16-29 


Moroni 


7:16 






Mosiah 


3:5-18 
15:1-9, 23 
16 (entire chapter) 




8:8 
9:22-26 






Alma 


7:7-12 








Resurrection 


2 Nephi 


9:4-13 


3 Nephi 


23:8-10 






Mosiah 


15:20-26 




26:5 








26:23-26 


Mormon 


9:13 






Alma 


40 (entire chapter) 
41:2-5 


Moroni 


7:41 






Helaman 


14:16, 17 








Baptism, 


1 Nephi 


10:9, 10 


3 Nephi 


11:21-28 




a Vita! Ordinance 


Mosiah 


18:8-16 




12:1 






2 Nephi 


31:5-17 




19:12 






Alma 


7:15 


Moroni 


21:6 
6:1-4 
8 (entire chapter) 




The Power of the 


1 Nephi 


10:17-19 


3 Nephi 


21:2 




Holy Ghost 




13:37 




29:6 






2 Nephi 


26:13 
28:31 
32:3 
33:1 


Moroni 


3:4 
6:4-9 
7:36, 44 
8:7 






Jacob 


7:12, 13, 17 




10:4-7 






Alma 


7:10 








God, a God 


2 Nephi 


10:4 


3 Nephi 


17:7-9 




of Miracles 




26:13, 20 


4 Nephi 


13,30 








27:23 


Mormon 


8:26 








28:5, 6 




9:7-26 






Mosiah 


3:5 
8:18 
15:6 


Moroni 


7:33-38 
10:7-26 






Alma 


26:12 








Final Day of 


2 Nephi 


9:22 


3 Nephi 


28:32, 40 




Judgment 


Mosiah 


3:24 


Mormon 


6:16-22 






Alma 


33:22 


Moroni 


10:34 






Helaman 


8:25 
12:3-26 









Note: A student of the Book of Mormon may find the 
location of additional doctrines and references by turn- 
ing to: 

1. George Reynolds, A Complete Concordance of the 
Book of Mormon, Edited and arranged by Philip 
C. Reynolds; Deseret Book Company, Salt Lake 
City, Utah, 1957. 



William E. Berrett, Teachings of the Book of Mor- 
mon; Deseret News Press, Salt Lake City, Utah, 
1952. 

Glen L. Pearson and Reid E. Bankhead, A Pin-Point 
Marking Guide to the Book of Mormon; Bookcraft, 
Inc., Salt Lake City, Utah, 1961. 



Library File Reference: BOOK OF MORMON. 



128 



THE INSTRUCTOR 



The Privilege of Motiierliood 

SUGGESTED MOTHER'S DAY PROGRAMS, SUNDAY, MAY 12 

FOR SENIOR SUNDAY SCHOOL 

Theme : Motherhood — A Lifetime Mission 



Devotional Prelude. 

Opening Hymn: "0 My Father," 

Hymns, The Church of Jesus 

Christ of Latter-day Saints, No. 

139. 
Invocation. 
Sacramental Hymn: "While of 

These Emblems We Partake," 

Hymns, No. 217. 
Sacrament Service. 

(The Sunday School superintend- 
ent or someone assigned by him 



will extend a welcome to all moth- 
ers. The following thoughts might 
be included, in keeping with the 
theme of the program): 

It is fitting that springtime 
should be chosen to honor mothers, 
for this is the maternal season of 
the year, when nests are built and 
the young are nurtured — but re- 
sponsibility in nature is of short 
duration. The birds are gone from 
the nest in a few short weeks; the 




Photo by H. Armstrong Roberts. 



A child blossoming into spiritual depth and beauty, as the 
quiet loveliness of the rose, is the joy of a mother's heart. 



animal young soon leave to follow 
their natural lives. 

The responsibility of the mother 
in our homes, however, is not ended 
with the giving of life and a few 
short weeks of care. When a wom- 
an assumes the bearing and rear- 
ing of children, she is called to a 
mission which is rich and of long 
duration. 

An old Jewish proverb says: 
"God could not be everywhere, and 
so he made mothers." Motherhood 
is a lifetime work. A true mother 
guards a child's health, provides 
abundant physical care, and 
guides his footsteps until the child 
achieves adulthood. Long after 
children are gone from the home, 
a true mother's prayers ascend 
daily for their protection and well- 
being. 

Mothers work quietly and ob- 
scurely and patiently. The follow- 
ing poem by Elizabeth Barrett 
Browning expresses this: 

REWARD OF SERVICE^ 

The sweetest lives are those to 
duty wed, 

Whose deeds both great and small 

Are close-knit strands of unbroken 
thread, 

Where love ennobles all. 

The world may sound no trumpets, 
ring no bells. 

The book of life the shining record 
tells. 

Thy love shall chant its own beati- 
tudes, 

After its own life working .... 

— Elizabeth Barrett Browning. 

Latter-day Saint mothers desire 
physical growth and health for 

^"Reward of Service," by Elizabeth Barrett 
Browning, from The Best Loved Poems of 
the American People, selected by Hazel Felle- 
man; Garden City Publishing Company, New 
York, N.Y.. 1936; page 39. 



MARCH 1968 



129 



their children, but parallel with 
such growth they desire to see each 
child grow spiritually in a knowl- 
edge of God and his plan for his 
children. 

There is no greater tribute which 
can be paid to a mother than to 
see the child she has reared remain 
true to gospel principles and en- 
dure in the paths of righteousness 
to the end of his life. 

THE MOTHER'S HYMN» 

Lord who ordainest for mankind 
Benignant toils and tender cares, 
We thank thee for the ties that 

bind 
The mother to the child she bears. 

We thank thee for the hopes that 

rise 
Within her heart, as, day by day, 
The dawning soul, from those 

young eyes. 
Looks with a clearer, steadier ray. 

And grateful for the blessing 

given 
With that dear infant on her knee, 
She trains the eye to look to 

heaven. 
The voice to lisp a prayer to 

Thee. . . . 

. . . All-Gracious! grant to those 

who bear 
A mother's charge, the strength 

and light 
To guide the feet that own their 

care 
In ways of Love and Truth and 

Right. 

— William Cullen Bryant. 

Each period in a child's develop- 
ment makes demands for new 
skills, preparation, and attitudes 
on the part of each mother; and 
thus the mother and child ad- 
vance in learning and understand- 
ing. 

Four Minute Talk: "The Priv- 
ilege of Motherhood" (to be 
given by a young mother) . 

Four Minute Talk: "The Chal- 
lenge of Loving and Guiding 

2"The Mother's Hymn," by William Cullen 
Bryant, from Masterpieces of Religious Verse; 
edited by James Dalton Morrison; Haroer and 
Brothers Publishers, New York. N.Y., 1948: 
No. 1078. 



Dear Mother 



A.O. VINJE 
English version by 
WILL EARHART 



(Old Mother) 



EDVARD GRIEG, Op. 33, No. 7 
(1843 - 1907) 



^ 



Allegretto espressivo 
P 



f 



l.'Neath hum - ble roof, dear 

2. From child - ish cheek you 

3. And Moth - er dear, you 



Moth 
dried 
Ka\e 



J) J i 



J) J i 



er brave, Like an - y slave you 
the tear, Full man - y, man - y'a 
to me Your great and ten - <ler 




i 






crcsc. 



g'fcf 



^ 



■ ^ J ■ ^ 



toiT;t!_ But warm yourheart,tho' near the grave; And you the gos - pel to me gave. And 

time, And kissed me as your lad-die dear, And sang at breast in - to my ear The 

heart._ And so my love must deathless be, Wher - e'er I go, on land or sea. And 




i 



^ 



^^ 



strength the world to foil — 
an - cient vie - try rhyme 
tho' 1 stray a - part. 




M.W.*Sons 19785-60 



DC 



From Pathways of Song, Volume Four 

Copyright 1938 by M. Witmark and Sons 

Used by permission. 



Teen-agers" (to be given by a 
mother who has teen-age chil- 
dren in the home). 

Four Minute Talk: "The Re- 
wards of a Family Grown" (to 
be given by an older woman 
whose children are mature 
adults) . 



The following Kst of songs is 
suggested to amplify the above 
program: 

"Old Mother" [Dear Mother], 
by Edward Grieg. ( Above. ) 

"Songs My Mother Taught Me," 



by Antonin Dvorak; G. Schir- 

mer, Inc., publisher. 
"To My Mother," by Robert 

McGinsey; Carl Fischer, pub- 
lisher. 
"For My Mother," by Albert 

Malotte; Schirmer Company, 

publisher. 
"All Through the Night," The 

Children Sing, No. 128. 

Mother's Day Program General Com- 
mittee: Donna D. Sorensen, Chairman; 
Robert M. Cundick, Kathryn B. Ver- 
non, Carol C. Smith. 

Senior Sunday School Program: Don- 
na D. Sorensen. 

Junior Sunday School Program: 
Carol C. Smith. 



130 



TH E I NSTRUCTOR 



FOR JUNIOR SUNDAY SCHOOL 



Theme : / Am Thankful For A Mother To Love 



Opening Hymn: From The Chil- 
dren Sing: "Can a Little Child 
Like Me,'* No. 42; or, "I Thank 
Thee, Dear Father," No. 1. 

Sacramental Hymn: "A Sacra- 
mental Song," Sermons and 
Songs for Little Children, page 9. 

Song: "Mother's Day," The Chil- 
dren Sing, No. 132. (All children 
sing this.) 

Poem: (Course 3 children may 
learn the following verse in 
class and repeat it together) : 

What can we do when we are three 
To help our Mother be happy? 

(The children of Course 3 should pre- 
pare in class their own drawings of 
things they can do to help their mother 
and make her happy. These should be 
done on large paper (at least ll"xl8")- 
Each child will hold his own picture 
and, in turn, tell what he is doing in the 
picture to help his mother. This should 
be practiced in class several times be- 
fore the child performs in the worship 
service. His description should be short: 
"I help dry the dishes," etc.) 

Song: "Mother Dear," Sermons 

and Songs for Little Children, 

page 10. 
Song: "The First Bouquet," The 

Children Sing, No. 138. (Sung 

by Course 5 children.) 

Poem : (Three children from Course 
5 can give the following poem, 
or one child can recite it, if 
desired) : 

FLOWERS FOR MOTHERS 

/ never have a special day 
To give flowers for my mother; 
I give them to her every day 
To shdw how much I love her. 
When I sweep the kitchen floor 
Or care for baby brother, 
Run errands or make the beds, 
Vm giving flowers to Mother. 
It's lots of fun pretending 
To hear my mother say, 
"Thank you dear, for all the 

flowers 
You've given me today." 

— Clara Rader. 

■■'"Flowers for Mother," by Clara Rader; 
from The Instructor, copyright F. A. Owen 
Publishing Company, Dansville, New York, 
May, 1941; used in Growing in the Gospel, 
Part I, page 141. Quoted by permission. 



Poem: (Three children from 
Course 7 give the following 
poem) : 



MY BLESSINGS' 

/ saw a lovely, purple flower 

Lift up its fragrant head, 

And nod to me as I passed by; 

And whispering, I said, 

"/ love to wavch your smiling face; 

You're beautiful as can be; 

I need to thank my Heavenly 

Father 
For giving me eyes to see." 

I heard a lovely, trilly note 
Come from a bluebird gay. 
Which sat upon a little branch, 
And brightened up the day. 
"Your song is sweet," I quietly 

said, 
"The notes are filled with cheer. 

*"My Blessings," by Hazel F. Young, The 
Instructor, February, 1964; page 79. 



I need to thank my Heavenly 

Father 
For giving me ears to hear." 

I saw my mother's smiling face, 
I heard her song of hope, 
I put my arms around her neck. 
And softly these words I spoke: 
"I want to thank my Heavenly 

Father 
For blessings he's sent from above; 
I want to thank him, Mother dear. 
For giving me you to love." 

— Hazel F. Young. 

Hymn: "Mother Dear," The ChU- 
dren Sing, No. 130. (All children 
sing this.) 

Talk: "My Mother Makes Our 
Home a Happy Place To Be." 
(by a child from Course 7.) 

Hymn:" Love At Home," the 
Children Sing, No. 126 (Sing 
one verse) . 

Library File Reference: MOTHERS. 




Photo by H. Armstrons Roberts. 



"I never have a special day to give flowers for my mother; 
I give them to her every day to show how much I love her." 



MARCH 1968 



131 



THE LBHI 

STONE 

(STELA 5) 



by Richard 0. Cowan 

While Lehi and his colony were encamped in the 
Valley of Lemuel on the shores of the Red Sea, 
Lehi experienced a most interesting vision or dream. 
He beheld a tree whose fruit was most desirable. 
Also, he saw a rod of iron running along a path 
which led to the tree, and by the side of the path 
was a deep gulf. Beyond this was a great building. 
(See 1 Nephi 8.) Lehi's son Nephi received a sub- 
sequent vision in which he learned more concern- 
ing the meaning of what his father had seen. (See 1 
Nephi 11-15.) The tree was a representation of 
God's love, while the rod symbolized his word, 
which> if steadfastly adhered to, would lead them 
to the point where they could enjoy the fruits of 
the gospel. The large building depicted pride. 

Lehi saw several groups of people in his dream. 
One group (1 Nephi 8:31-33) sought only material- 
istic ends; some reached their goal, while others 
were lost. Another group (see 1 Nephi 8:21-23) 
professed spiritual intentions, but not having a firm 
hold in the faith, they were lost in the mists of 
temptation. Others (see 1 Nephi 8:24-28), with the 
word of God as their guide, were able to reach their 
goal but fell away in the face of worldly concerns 
and did not endure to the end. Thus Lehi learned 
the importance of enduring in faith to the end in 
order to partake of the fruits of God's love, the 
greatest of which is eternal life. (See Doctrine and 
Covenants 14:7.) 

Concerning these special channels of revelation 
Elder James E. Talmage has written: "Visions and 
dreams have constituted a means of communica- 
tion between God and men in every dispensation of 
the Priesthood."^ 

Ancient America has provided another glimpse 
into Lehi's vision or dream of the tree of life. In 
1941 archaeologists unearthed a stela or stone mon- 
ument at Izapa, Chiapas, in southeastern Mexico. 
The monument measures ten feet in height, five feet 
in width, and two feet in thickness. Archaeologists 



designated it "Stela 5" and first published a descrip- 
tion of it in 1943. Dr. M. Wells Jakeman of the 
BYU Department of Archaeology was impressed by 
the similarities between this stone's carvings and the 
record of Lehi's experience. He has discussed these 
similarities in several books and articles.^ In 1958 
BYU archaeologists made a casting of the stone, 
and today a full-size replica of Stela 5 is on display 
in the archaeology department there. 

The accompanying chart, taken from a drawing 
prepared by Dr. Jakeman, illustrates the features 
of the carving on the stela. The central feature is 
the tree, around which are found six figures. An 
old man (1) is shown in an attitude of worship and 
instruction. The person sitting behind him is hold- 
ing over the old man's head a carved emblem, sym- 
bolizing a crocodile (2), which in ancient American 
tradition is often a name-glyph for the "great 
father" who was supposed to have come with his 
family to settle the land after a legendary "great 
flood," and who was considered the first ancestor 
of the ancient Guatemalans.^ Furthermore, a large 
jaw is a prominent feature of this nameglyph; the 
Hebrew place-name Lehi is defined as jaw, jawbone, 
or cheek. ^^ 

Behind the old man is a female figure (3),* Her W^ 
elaborate headdress corresponds to those in ancient 
Old World representations of royalty; it might be 
remembered that Sariah's name meant "princess of 
Jehovah."^ Another large figure (4), whose Hght 
beard probably signifies youth, appears to be writ- 
ing. The account of this dream was written by 
Nephi, whom the Book of Mormon describes as 
"being exceeding young, nevertheless being large in 
stature." (1 Nephi 2:16.) In the carving, his head- 
dress closely resembles that of the Egyptian grain 
god, Nepi.*' The young man seems to be assisted 
by another (5), who might correspond to Sam in 
the Book of Mormon. Finally, two others (6 and 7) 
are closer to the old man, perhaps suggesting their 
seniority in the family; at the same time, however 
their backs are turned to the tree, which might 
symbolize their rejection of that for which it stood.'' 
The parallel with Laman and Lemuel is apparent. 
In the original stone carving, one of the most defin- 
ite features is a straight deep groove (8), which 
might be a representation of the rod of iron.^ 



(For Course 9, lesson of May 5, "The Book of Mormon — Another 
Sacred Record"; for Course 27, lessons of March 17 and May 19, 
"Enduring to the End" and "The Role of the Prophet"; for Course 
29, lesson of May 5, "The Book of Mormon"; and of general interest.) 

iJames E. Talmage, Articles of Faith, 14th edition; Church of 
Jesus Christ of Latter-day Saints, Salt Lake City, Utah, 1925; page 
Z26. 



2See "Izapa Stela 5 and the Book of Mormon," by M. Wells 
Jakeman, The Instructor, December, 19G1, page 410. For more de- 
tail, see "Stela 5, Izapa, as the Lehi Tree-of-Life Stone; a Reply to 
Recent Attacks," by M. Wells Jakeman, Newsletter of the S.E.II.A. 
No. 104, November 27, 1967, pages 2-11 (published by the Department 
of Archaeology, Brigham Young University). 

3M. Wells Jakeman, Stela 5, Izapa, Chiapas, Mexico (A Major 
Archaeological Discovery of the New World); Department of Ar- 
chaeology, Brigham Young University, Provo, Utah, 1958; page 23, 
(This work is out of print, but is available in libraries.) 

*M. Wells Jakeman, Stela 5, Izapa. Chiapas, Mexico, pages 32, 33. 

6M. Wells Jakeman, Stela 5, Izapa, Chiapas, Mexico, page 37. 

"M. Wells Jakeman, Stela 5, Izapa, Chiapas, Mexico, page 40. 

Tifl:. Wells Jakeman, Stela 5, Izapo, Chiapas, Mexico, page 58. 

8M. Wells Jakeman, Stela 5, Izapa, Chiapas, Mexico, page 58. 
Libraiy File Reference: LEHI. 



132 



THE INSTRUCTOR 



THE LEHI STONE 



Stela 5, Izapa; 
Chiapas, 
Mexico 




And the angel said unto me: . . . Knowest thou 
the meaning of the tree which thy father saw? And I 
answered him, saying: Yea, it is the love of God, 
which sheddeth itself abroad in the hearts of the 
children of men; wherefore, it is the most desirable 
above all things. (1 Nephi 11:21, 22.) 



And . . . I beheld that the rod of iron . . . was the 
word of God, which led to the fountain of living 
waters, or to the tree of life. . . . And it came to pass 
that I saw and bear record, that the great and 
spacious building was the pride of the world. . . . 
(1 Nephi 11:25, 36.) 



Taken from the Book of Mormon syllabus, by College 
of Religious Instruction, Brigham Young University. 

See article opposite (Page 132 ) for explanation of 
numbered figures. 



♦"This feature, although unrecognizable, corresponds, 
somewhat, to the 'great and spacious building' that 
Lehi . . . says he also saw in his vision." (Stela 5, 
Izapa, Chiapas, Mexico by M. Wells Jakeman; page 66.) 



The Instructor 



March 1968 



0000001015 CHRS 47EEiC} ZZZ 99 



SMond Class Ppstag* Paid 
at Salt Lak« City, Utah 




Art by Dale Kilbourn. 



Today I have been reading an 
article: "What Investors Need to 
Know."^ The article gives advice 
from three leading investment 
counselors. They talk about such 
things as opportunities in bonds, 
hints for small investors, good 
values in blue-chip stocks, and the 
effect of high interest rates on 
stock prices. 

Most of us are investors. Some 
put their money in stocks or bonds. 
Others, in mutual funds. More of 
us invest our money in savings 
accounts. Generally, we invest for 
the purpose of taking out later 
more than we put in. 

All this reminds me of something 
a neighbor once said. He observed 
that one of the soundest invest- 
ments any man could make is the 
time he spends with his son or 
daughter. Our neighbor added that 
this investment makes good eco- 
nomic sense. "What better insur- 
ance could you have for your old 
age than a devoted son or daughter 
to look after you?" he said. 

Of course there are more im- 
portant reasons, both here and in 
the hereafter, for taking time for 
close companionship with our 
children. 



SALT LAKE CITY 



UT 84111 



HOW DO YOU INVEST? 

THEODORE ROOSEVELT: AS president, he headed for the woods. 



(For Course 25, lesson of May 26, "First 
Things First"; for Course 27, lesson of March 
31, "Making Choices"; to support family home 
evening lesson 28; and of general interest.) 

i"What Investors Need to Know," U. S. 
News & World Report, December 4, 1967; 
pages 38-43. 



The youngest man ever to be- 
come President of the United 
States once wrote to his eldest 
son: "I have heartily enjoyed 
many things: the Presidency, my 
success as a soldier, a writer, a big 
game hunter and explorer; but all 
of them put together are not for 
one moment to be weighed in bal- 
ance when compared with the joy 
I have known with your mother 
and with all of you. . . ."^ 

Few men put as much energy 
into the high office of President as 
Theodore Roosevelt, the author of 
this letter. But while in the White 
House he never seemed to neglect 
investing time with his children. 
A visiting newsman from Chicago 
once described the remarkable 
sight of watching "the President 
of the United States at the head 
of this young band of savages on 
their way to the woods. . . ."^ 

I knew a man who amassed con- 
siderable wealth and a widespread 
reputation for wisely investing 
funds. But I would not rate him 
among the foremost investors. In 
the process of achieving fame and 
fortune he neglected his son. The 
boy's tragic life was a haunting re- 
minder of failure where invest- 
ments count most. 

I have long admired Joseph of 
old for his purity and courage, as 
the king's ruler in a mighty land, 
as a forgiving brother, and as a 
loving son. This week I have a 
new appreciation of Joseph as 
a noble father. I have been reading 
more about Joseph in the Book of 
Genesis. 

^Stefan Lorant, The Li/e and Times of 
Theodore Roosevelt; Doubleday and Company, 
Garden City, New York, 1959; page 456. 

^Stefan Lorant, The Life ana Times of 
Theodore Roosevelt, page 460. 



After Jacob had lived in Egypt 
17 years, Joseph received word of 
his father's serious illness. Joseph 
traveled to Jacob's bedside. He 
took with him his two sons, 
Manasseh and Ephraim. 

Through his dimming eyes, 
Jacob asked who the boys were. 
Catch the pride in Joseph's reply: 
"They are my sons, whom God 
hath given me in this place."^ 

"From between his knees,"^ 
Joseph took his sons, and bowed 
before his father. Then he pre- 
sented his sons for a prophet's 
blessing. 

Genesis gives another warm 
glimpse of Joseph as a loving 
father in his evening years: 

"And Joseph saw Ephraim's 
children of the third generation: 
the children also of Machir the son 
of Manasseh were brought up upon 
Joseph's knees."^ 

Our sons are now 15 and 11. Our 
older boy is interested in wrestling, 
photography, skiing, and swim- 
ming. The younger son enjoys 
stamp collecting, the piano, hik- 
ing, and people. I ask myself the 
question: "What Do Investors 
Need to Know Now?" 

They need to know that time is 
more valuable than money. And 
that one of the best ways to invest 
time is with sons. Yes, to me, 
learning some new wrestling holds 
and about the recent commemora- 
tive stamp issues is far more 
important than the Dow-Jones 
average or what the interest rates 
will be on savings at midyear. 

— Wendell J. Ashton. 



^Genesis 48:9. 
■''Genesis 48:12. 
«Genesis 50:23. 
Library File Reference: 



FAMILY LIFE.